2.6 – saturday:

SN 47.1 - 🔗🔊 just the 'ekayano' + 4nt parallel phrase

SN 47.2 - 🔗🔊 definition of --ERROR SUTREF--s&s}}

SN 47.4 - 🔗🔊 Sālā: (name of village): all 4sp are done simultaneously with jhana samadhi. Also explains the meaning of cryptic 4sp formula

AN 6.19 - 🔗🔊 death

AN 6.20 - 🔗🔊 death

MN 10 Sati-’paṭṭhāna is overrated. Study this instead:

ASK: (A)n-uttara (S)ati-’paṭṭhāna (K)handha Sutta

The un-excelled remembrance-establishing aggregate discourse.

ASK not what the Dhamma can do for you.

ASK what you can do for the Dhamma.

SN 12.63 Putta-maṃsa: 👨‍👩‍👦🍴 A Child’s Flesh

SN 12.0^63.1 kabaḷī-kāro āhāro: solid food ↔ parents eat child jerky to cross desert

SN 12.0^63.1.7 when food understood → 5kg pleasure cords understood → nonreturner

SN 12.0^63.2 phass-āhāro: contact ↔ everywhere flayed cow goes bugs devour her

SN 12.0^63.2.7 when contact understood → 3 sensations (vedana) understood → arahant

SN 12.0^63.3 mano-sañ-cetan-āhāro: mental-intention ↔ man dragged to pit of fire against will

SN 12.0^63.3.7 when intention understood → 3 cravings (taṇhā) understood → arahant

SN 12.0^63.4 Viññāṇ-āhāro: consciousness ↔ bandit shot with 300 arrows a day

SN 12.0^63.4.7 when consciousness understood → name & form understood → arahant

3 – evening chanting sessions

Evening Chant, usually mental recitation with {{++sab}

about 20-30 min.of chanting, omitting redundant passages among suttas here

AN 9.1 - 🔗🔊 just the end of the sutta, 4 core meditations

SN 54.3 - 🔗🔊 STED 16-APS 🌬️😤. The Buddha's favored and preeminent meditation topic.

SN 54.2 - 🔗🔊 16🌬️😤 combined with 7sb☀️

AN 6.29 - 🔗🔊 six of the most important meditation subjects (no need to memorize word for word beginning where Udayi gives wrong answer).

AN 4.41 - 🔗🔊 memorize the S&S definition. It's what 3rd and 4th jhana are doing. Also memorize the asava khaya portion. The rest of the sutta is just repeat of AN 6.29

AN 4.14 - 🔗🔊 expand on definition of right-effort 4pd

AN 3.16 - 🔗🔊 3 qualities lead to destruction of āsavā's. The Buddha gives a schedule of how you should practice throughout the day, proper way to eat and sleep. The first, guarding sense doors, already covered by AN 4.14.

AN 6.19 - 🔗🔊 marana-sati 1: remember at minimum the key idea from this sutta.

AN 6.20 - 🔗🔊 marana-sati 2: remember at minimum the key idea from this sutta. Also that pamojja and piti aspect of 7sb from SN 46.3 is clarified here.

AN 7.61 - 🔗🔊 seven ways to stop drowsiness (just the key 7 ideas, not word for word entire sutta)

SN 46.2 The nutriments for the 7sb☀️: memorize at least the synopsis, but the sutta is actually very easy to memorize in entirety word for word, because of refrain repetition.

SN 46.3 7sb☀️: 37 seconds to recite the synopsis, memorize word for word that part. That is the heart of EBT meditation engine for all 42 of the most popular EBT meditations.

AN 4.126 memorize the STED 4bv ☮️= 4 Brahma vihāras formula and the 11x5 contemplation of dukkha

AN 10.48 - 🔗🔊 ten Dharma vitakkas to be reflected frequently

AN 5.57 - 🔗🔊 5 Dharma vitakkas to be reflected frequently

AN 4.126 - 🔗🔊 memorize the STED 4bv ☮️= 4 Brahma vihāras formula and the 11x5 contemplation of dukkha

KN Snp 5.2 Ajita-māṇava-pucchā: The Questions of Ajita


Sutta Nipāta 5.2
Ajita-māṇava-pucchā	5.2 The Questions of Ajita
“Kenassu nivuto loko,	“By what is the world shrouded?”
(iccāyasmā ajito)	said Venerable Ajita.
Kenassu na-p-pakāsati;	“Why does it not shine?
Kiss-ābhilepanaṁ brūsi,	Tell me, what is its tar pit?
Kiṁsu tassa maha-b-bhayaṁ”.	What is its greatest fear?”

“Avijjāya nivuto loko,	“The world is shrouded in ignorance.”
(ajitāti bhagavā)	replied the Buddha.
Vevicchā pamādā na-p-pakāsati;	“Avarice and negligence make it not shine.
Japp-ābhilepanaṁ brūmi,	Prayer is its tar pit.
Dukkhamassa maha-b-bhayaṁ”.	Suffering is its greatest fear.”

“Savanti sabbadhi sotā,	“The streams flow everywhere,”
(iccāyasmā ajito)	said Venerable Ajita.
Sotānaṁ kiṁ nivāraṇaṁ;	“What is there to block them?
Sotānaṁ saṁvaraṁ brūhi,	And tell me the restraint of streams—
Kena sotā pidhiyyare”.	by what are they locked out?”

“Yāni sotāni lokasmiṁ,	“The streams in the world,”
(ajitāti bhagavā)	replied the Buddha,
Sati tesaṁ nivāraṇaṁ;	“are blocked by remembering.
Sotānaṁ saṁvaraṁ brūmi,	I tell you the restraint of streams—
Paññāyete pidhiyyare”.	they are locked out by wisdom.”

“Paññā ceva sati yañca,	“That wisdom and remembering,”
(iccāyasmā ajito)	said Venerable Ajita,
Nāma-rūpañca mārisa;	“and that which is name and form, good sir;
Etaṁ me puṭṭho pabrūhi,	when questioned, please tell me of this:
Katthetaṁ uparujjhati”.	where does this all cease?”

“Yametaṁ pañhaṁ apucchi,	“This question which you have asked,
ajita taṁ vadāmi te;	I shall answer you, Ajita.
Yattha nāmañca rūpañca,	Where name and form
asesaṁ uparujjhati;	cease with nothing left over—
Viññāṇassa nirodhena,	with the cessation of consciousness,
etthetaṁ uparujjhati”.	that’s where they cease.”

“Ye ca saṅkhāta-dhammāse,	“There are those who have assessed The Dharma,
ye ca sekhā puthū idha;	and many kinds of trainees here.
Tesaṁ me nipako iriyaṁ,	Tell me about their behavior, good sir,
puṭṭho pabrūhi mārisa”.	when asked, for you are alert.”

“Kāmesu n’-ābhi-gijjheyya,	“Not greedy for sensual pleasures,
Manas’-ānāvilo siyā;	their mind would be unclouded.
Kusalo sabba-dhammānaṁ,	Skilled in all things,
Sato bhikkhu paribbaje”ti.	a monk would wander rememberful.”

Ajita-māṇava-pucchā paṭhamā.

KN Snp 5.3 Tissametteyyamāṇavapucchā: The Questions of Tissametteyya


Sutta Nipāta 5.3
Tissametteyyamāṇavapucchā	5.3 The Questions of Tissametteyya
“Ko-’dha san-tusito loke,	“Who is content here in the world?”
(iccāyasmā tissametteyyo)	said Venerable Tissametteyya.
Kassa no santi iñjitā;	“Who has no disturbances?
Ko ubh’-antam-abhiññāya,	Who, having known both ends,
Majjhe mantā na lippati;	is not stuck in the middle?
Kaṁ brūsi mahā-purisoti,	Who do they say is a great man?
Ko idha sibbinimaccagā”.	Who here has escaped the seamstress?”

“Kāmesu brahmacariyavā,	“Leading the spiritual life among sensual pleasures,”
(metteyyāti bhagavā)	replied the Buddha,
Vīta-taṇho sadā sato;	“rid of craving, ever rememberful;
Saṅkhāya nibbuto bhikkhu,	a monk who, after assessing, is nirvanaed:
Tassa no santi iñjitā.	that’s who has no disturbances.

So ubh’-antam-abhiññāya,	That’s who, having known both ends,
Majjhe mantā na lippati;	is not stuck in the middle.
Taṁ brūmi mahā-purisoti,	He is a great man, I declare,
So idha sibbinimaccagā”ti.	he has escaped the seamstress here.”

Tissametteyyamāṇavapucchā dutiyā.

KN Snp 5.4 Puṇṇaka-māṇava-pucchā: : The Questions of Puṇṇaka


Sutta Nipāta 5.4
Puṇṇaka-māṇava-pucchā	5.4 The Questions of Puṇṇaka
“Anejaṁ mūla-dassāviṁ,	“To the imperturbable, the seer of the root,”
(iccāyasmā puṇṇako)	said Venerable Puṇṇaka,
Atthi pañhena āgamaṁ;	“I have come in need with a question.
Kiṁ nissitā isayo manujā,	On what grounds have hermits and men,
Khattiyā brāhmaṇā devatānaṁ;	warrior-nobles and brahmins here in the world
Yaññamakappayiṁsu puthūdha loke,	performed so many different sacrifices to the gods?
Pucchāmi taṁ bhagavā brūhi me taṁ”.	I ask you, Blessed One; please tell me this.”

“Ye kecime isayo manujā,	“Whatever hermits and men,”
(puṇṇakāti bhagavā)	replied the Buddha,
Khattiyā brāhmaṇā devatānaṁ;	“warrior-nobles and brahmins here in the world
Yaññamakappayiṁsu puthūdha loke,	have performed so many different sacrifices to the gods:
Āsīsamānā puṇṇaka itthattaṁ;	all performed sacrifices bound to old age,
Jaraṁ sitā yaññamakappayiṁsu”.	hoping for some state of existence.”

“Ye kecime isayo manujā,	“As to those hermits and men,”
(iccāyasmā puṇṇako)	said Venerable Puṇṇaka,
Khattiyā brāhmaṇā devatānaṁ;	“and warrior-nobles and brahmins here in the world
Yaññamakappayiṁsu puthūdha loke,	who have performed so many different sacrifices to the gods:
Kaccissu te bhagavā yaññapathe appamattā;	being assiduous in the methods of sacrifice,
Atāruṁ jātiñca jarañca mārisa,	have they crossed over rebirth and old age, good sir?
Pucchāmi taṁ bhagavā brūhi me taṁ”.	I ask you, Blessed One; please tell me this.”

“Āsīsanti thomayanti abhijappanti juhanti,	“Hoping, invoking, praying, and worshiping,”
(puṇṇakāti bhagavā)	replied the Buddha,
Kām-ābhijappanti paṭicca lābhaṁ;	“they pray for pleasure derived from profit.
Te yāja-yogā bhava-rāga-rattā,	Devoted to sacrifice, besotted by rebirth,
N-ātariṁsu jāti-jaranti brūmi”.	they’ve not crossed over rebirth and old age, I declare.”

“Te ce nātariṁsu yājayogā,	“If those devoted to sacrifice,”
(iccāyasmā puṇṇako)	said Venerable Puṇṇaka,
Yaññehi jātiñca jarañca mārisa;	“have not, by sacrificing, crossed over rebirth and old age,
Atha ko carahi deva-manussa-loke,	then who exactly in the world of gods and humans
Atāri jātiñca jarañca mārisa;	has crossed over rebirth and old age, good sir?
Pucchāmi taṁ bhagavā brūhi me taṁ”.	I ask you, Blessed One; please tell me this.”

“Saṅkhāya lokasmi paro-parāni,	“Having assessed the world high and low,”
(puṇṇakāti bhagavā)	replied the Buddha,
Yass’-iñjitaṁ natthi kuhiñci loke;	“there is nothing in the world that disturbs them.
Santo vidhūmo an-īgho nirāso,	Peaceful, unclouded, untroubled, with no need for hope—
Atāri so jāti-jaranti brūmī”ti.	they’ve crossed over rebirth and old age, I declare.”

Puṇṇaka-māṇava-pucchā tatiyā.

KN Snp 5.5 Mettagū-māṇava-pucchā: The Questions of Mettagū


Sutta Nipāta 5.5
Mettagū-māṇava-pucchā	5.5 The Questions of Mettagū
“Pucchāmi taṁ bhagavā brūhi me taṁ,	“I ask you, Blessed One; please tell me this,”
(iccāyasmā mettagū)	said Venerable Mettagū,
Maññāmi taṁ vedaguṁ bhāvitattaṁ;	“for I think you are a knowledge master, evolved.
Kuto nu dukkhā samudāgatā ime,	Where do all these sufferings come from,
Ye keci lokasmim-aneka-rūpā”.	in all their countless forms in the world?”

“Dukkhassa ve maṁ pa-bhavaṁ apucchasi,	“You have rightly asked me of the origin of suffering,”
(mettagūti bhagavā)	replied the Buddha,
Taṁ te pavakkhāmi yathā pajānaṁ;	“I shall tell you as I understand it.
Upadhi-nidānā pa-bhavanti dukkhā,	Attachment is the source of suffering
Ye keci lokasmim-aneka-rūpā.	in all its countless forms in the world.

Yo ve avidvā upadhiṁ karoti,	When an ignorant person builds up attachments,
Puna-p-punaṁ dukkhamupeti mando;	that idiot returns to suffering again and again.
Tasmā pajānaṁ upadhiṁ na kayirā,	So let one who understands not build up attachments,
Dukkhassa jātippa-bhav-ānupassī”.	contemplating the birth and origin of suffering.”

“Yaṁ taṁ apucchimha akittayī no,	“Whatever I asked you have explained to me.
Aññaṁ taṁ pucchāma tad-iṅgha brūhi;	I ask you once more, please tell me this:
Kathaṁ nu dhīrā vitaranti oghaṁ,	How do the wise cross the flood
Jātiṁ jaraṁ soka-pariddavañca;	of rebirth, old age, sorrow, and lamenting?
Taṁ me muni sādhu viyākarohi,	Please, sage, answer me clearly,
Tathā hi te vidito esa dhammo”.	for truly you understand this matter.”

“Kittayissāmi te dhammaṁ,	“I shall extol a teaching to you,”
(mettagūti bhagavā)	replied the Buddha,
Diṭṭhe dhamme anītihaṁ;	“that is apparent in the present, not relying on tradition.
Yaṁ viditvā sato caraṁ,	Having understood it, one who lives rememberfully
Tare loke visattikaṁ”.	may cross over clinging in the world.”

“Tañc-āhaṁ abhinandāmi,	“And I rejoice, great hermit,
mahesi dhammam-uttamaṁ;	in that supreme teaching,
Yaṁ viditvā sato caraṁ,	having understood which, one who lives rememberfully
tare loke visattikaṁ”.	may cross over clinging in the world.”

“Yaṁ kiñci sampajānāsi,	“Once you’ve expelled relishing and dogmatism,”
(mettagūti bhagavā)	replied the Buddha,
Uddhaṁ adho tiriyañcāpi majjhe;	“regarding everything you are aware of—
Etesu nandiñca nivesanañca,	above, below, all round, between—Taking nivesana here as “dogma”, the same sense as in the Aṭṭhakavagga. Otherwise it might just mean “strong attachment”.
Panujja viññāṇaṁ bhave na tiṭṭhe.	don’t plant consciousness in a new life.

Evaṁ-vihārī sato appamatto,	A monk who wanders meditating like this,
Bhikkhu caraṁ hitvā mamāyitāni;	assiduous and rememberful, calling nothing their own,
Jātiṁ jaraṁ soka-pariddavañca,	would, being wise, give up the suffering
Idheva vidvā pajaheyya dukkhaṁ”.	of rebirth, old age, sorrow and lamenting right here.”

“Et-ābhinandāmi vaco mahesino,	“I rejoice in the words of the great hermit!
Su-kittitaṁ gotama-nūpadhīkaṁ;	You have expounded non-attachment well, Gotama.
Addhā hi bhagavā pahāsi dukkhaṁ,	Clearly the Buddha has given up suffering,
Tathā hi te vidito esa dhammo.	for truly you understand this matter.

Te cāpi nūnap-pajaheyyu dukkhaṁ,	Surely those you’d regularly instruct
Ye tvaṁ muni aṭṭhitaṁ ovadeyya;	would also give up suffering.
Taṁ taṁ namassāmi samecca nāga,	Therefore, having met, I bow to you, O spiritual giant;
Appeva maṁ bhagavā aṭṭhitaṁ ovadeyya”.	hopefully the Buddha may regularly instruct me.”

“Yaṁ brāhmaṇaṁ vedagum-ābhijaññā,	“Any brahmin recognized as a knowledge master,
Akiñcanaṁ kāma-bhave asattaṁ;	who has nothing, unattached to sensual life,
Addhā hi so oghamimaṁ atāri,	clearly has crossed this flood,
Tiṇṇo ca pāraṁ akhilo a-kaṅkho.	crossed to the far shore, kind, wishless.

Vidvā ca yo vedagū naro idha,	And a wise person here, a knowledge master,
Bhavābhave saṅgamimaṁ visajja;	having untied the bond to live after life,
So vītataṇho an-īgho nirāso,	free of craving, untroubled, with no need for hope,
Atāri so jāti-jaranti brūmī”ti.	has crossed over rebirth and old age, I declare.”

Mettagū-māṇava-pucchā catutthī.

KN Snp 5.6 Dhotaka-māṇava-pucchā: The Questions of Dhotaka


Sutta Nipāta 5.6
Dhotaka-māṇava-pucchā	5.6 The Questions of Dhotaka
“Pucchāmi taṁ bhagavā brūhi metaṁ,	“I ask you, Blessed One; please tell me this,”
(iccāyasmā dhotako)	said Venerable Dhotaka,
Vācābhikaṅkhāmi mahesi tuyhaṁ;	“I long for your voice, great hermit.
Tava sutvāna nigghosaṁ,	After hearing your message,
Sikkhe nibbānamattano”.	I shall train myself for nirvanaing.”

“Tenahātappaṁ karohi,	“Well then, be ardent, alert,”
(dhotakāti bhagavā)	replied the Buddha,
Idheva nipako sato;	“and rememberful right here.
Ito sutvāna nigghosaṁ,	After hearing this message, go on
Sikkhe nibbānamattano”.	and train yourself for nirvanaing.”

“Passāmahaṁ deva-manussaloke,	“I see in the world of gods and humans
Akiñcanaṁ brāhmaṇamiriyamānaṁ;	a brahmin travelling with nothing.
Taṁ taṁ namassāmi samantacakkhu,	Therefore I bow to you, all-seer:
Pamuñca maṁ sakka kathaṅkathāhi”.	release me, Sakyan, from my doubts.”

“Nāhaṁ sahissāmi pamocanāya,	“I am not able to release anyone
Kathaṅkathiṁ dhotaka kañci loke;	in the world who has doubts, Dhotaka.
Dhammañca seṭṭhaṁ abhijānamāno,	But when you understand the best of Dharmas,
Evaṁ tuvaṁ oghamimaṁ taresi”.	you shall cross this flood.”

“Anusāsa brahme karuṇāyamāno,	“Teach me, brahmin, out of compassion,
Vivekadhammaṁ yamahaṁ vijaññaṁ;	the dharma of seclusion so that I may understand.
Yathāhaṁ ākāsova abyāpajjamāno,	I wish to practice right here, peaceful, independent,
Idheva santo asito careyyaṁ”.	as unimpeded as space.”

“Kittayissāmi te santiṁ,	“I shall extol that peace for you,”
(dhotakāti bhagavā)	replied the Buddha,
Diṭṭhe dhamme anītihaṁ;	“that is apparent in the present, not relying on tradition.
Yaṁ viditvā sato caraṁ,	Having understood it, one who lives rememberfully
Tare loke visattikaṁ”.	may cross over clinging in the world.”

“Tañcāhaṁ abhinandāmi,	“And I rejoice, great hermit,
mahesi santimuttamaṁ;	in that supreme peace,
Yaṁ viditvā sato caraṁ,	having understood which, one who lives rememberfully
tare loke visattikaṁ”.	may cross over clinging in the world.”

“Yaṁ kiñci sampajānāsi,	“Once you have understood that everything,”
(dhotakāti bhagavā)	replied the Buddha,
Uddhaṁ adho tiriyañcāpi majjhe;	“you are aware of in the world—
Etaṁ viditvā saṅgoti loke,	above, below, all round, between—
Bhavābhavāya mākāsi taṇhan”ti.	is a snare, don’t crave for life after life.”

Dhotaka-māṇava-pucchā pañcamī.

KN Snp 5.7 Upasīva-māṇava-pucchā: The Questions of Upasiva

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)


Upasīva-māṇava-pucchā	5.7 The Questions of Upasiva
“Eko ahaṁ sakka mahantamoghaṁ,	“Alone and independent, O Sakyan,”
(iccāyasmā upasīvo)	(said Venerable Upasiva,)
Anissito no visahāmi tārituṁ;	“I am not able to cross the great flood.
Ārammaṇaṁ brūhi samantacakkhu,	Tell me a support, All-seer,
Yaṁ nissito oghamimaṁ tareyyaṁ”.	depending on which I may cross this flood.”

“Ākiñcaññaṁ pekkhamāno satimā,	“[In the dimension of] nothingness, equanimously-observing and remembering [the Dharma],”
(upasīvāti bhagavā)	(replied the Buddha,)
Natthīti nissāya tarassu oghaṁ;	depending [on the perception] ‘there is nothing’, cross the flood. 📝
Kāme pahāya virato kathāhi,	Giving up sensual pleasures, refraining from chatter, 📝
Taṇhakkhayaṁ nattamahābhipassa”.	watch day and night for the ending of craving.”

“Sabbesu kāmesu yo vītarāgo,	“One who is free of sensual desire,”
(iccāyasmā upasīvo)	(said Venerable Upasiva,)
Ākiñcaññaṁ nissito hitvā maññaṁ;	“depending on [the dimension of] nothingness, all else left behind,
Saññā-vimokkhe parame vimutto,	liberated in the highest [of the seven] perception-liberations:
Tiṭṭhe nu so tattha anānuyāyī”.	would they remain there without travelling on?”

“Sabbesu kāmesu yo vītarāgo,	“One free of sensual desire,”
(upasīvāti bhagavā)	(replied the Buddha,)
Ākiñcaññaṁ nissito hitvā maññaṁ;	“depending on [the dimension of] nothingness, all else left behind,
Saññāvimokkhe parame vimutto,	liberated in the highest [of the seven] perception-liberations:
Tiṭṭheyya so tattha anānuyāyī”.	they would remain there without travelling on.”

“Tiṭṭhe ce so tattha anānuyāyī,	“If they were to remain there without travelling on,
Pūgampi vassānaṁ samantacakkhu;	even for many years, All-seer,
Tattheva so sītisiyā vimutto,	and, growing cool right there, were freed,
Cavetha viññāṇaṁ tathāvidhassa”.	would the consciousness of such a one pass away?”

“Accī yathā vātavegena khittā,	“As a flame tossed by a gust of wind,”
(upasīvāti bhagavā)	(replied the Buddha,)
Atthaṁ paleti na upeti saṅkhaṁ;	“comes to an end and no longer counts; 📝
Evaṁ munī nāma-kāyā vimutto,	so too, a sage freed from the mental-body 📝
Atthaṁ paleti na upeti saṅkhaṁ”.	comes to an end and is no longer classified.”

“Atthaṅgato so uda vā so natthi,	“One who has comes to an end—do they not exist?
Udāhu ve sassatiyā arogo;	Or are they eternally well?
Taṁ me munī sādhu viyākarohi,	Please, sage, answer me clearly,
Tathā hi te vidito esa dhammo”.	for truly you understand this Dharma.”

“Atthaṅgatassa na pamāṇamatthi,	“One who’s come to an end cannot be measured,”
(upasīvāti bhagavā)	(replied the Buddha.)
Yena naṁ vajjuṁ taṁ tassa natthi;	“They have nothing by which one might describe them.
Sabbesu dhammesu samohatesu,	When all dharmas have been eradicated,
Samūhatā vādapathāpi sabbe”ti.	eradicated, too, are all ways of speech.”

Upasīva-māṇava-pucchā chaṭṭhī.

KN Snp 5.8 Nanda-māṇava-pucchā: The Questions of Nanda


Sutta Nipāta 5.8
Nanda-māṇava-pucchā	5.8 The Questions of Nanda
“Santi loke munayo,	“People say there are sages in the world,”
(iccāyasmā nando)	said Venerable Nanda,
Janā vadanti tayidaṁ kathaṁsu;	“but how is this the case?
Ñāṇūpapannaṁ no muniṁ vadanti,	Is someone called a sage because of their knowledge,
Udāhu ve jīvitenūpapannaṁ”.	or because of their way of life?”

“Na diṭṭhiyā na sutiyā na ñāṇena, (…)	“Experts do not speak of a sage in terms of As at snp4.9:5.1, read as “instrumental of relation”. Curiously, the extraneous phrase sīlabbatena (not in Niddesa) appears where the reciter’s identification of the speaker should be.
Munīdha nanda kusalā vadanti;	view, oral transmission, or notion.
Visenikatvā an-īghā nirāsā,	Those who are sages live far from the crowd, I say,
Caranti ye te munayoti brūmi”.	untroubled, with no need for hope.”

“Ye kecime samaṇabrāhmaṇāse,	“As to those ascetics and brahmins,”
(iccāyasmā nando)	said Venerable Nanda,
Diṭṭhassutenāpi vadanti suddhiṁ;	“who speak of purity in terms of what is seen or heard,
Sīlabbatenāpi vadanti suddhiṁ,	or in terms of precepts and vows,
Anekarūpena vadanti suddhiṁ.	or in terms of countless different things.
Kaccissu te bhagavā tattha yatā carantā,	Living self-controlled in that matter,
Atāru jātiñca jarañca mārisa;	have they crossed over rebirth and old age, good sir?
Pucchāmi taṁ bhagavā brūhi me taṁ”.	I ask you, Blessed One; please tell me this.”

“Ye kecime samaṇabrāhmaṇāse,	“As to those ascetics and brahmins,”
(nandāti bhagavā)	replied the Buddha,
Diṭṭhassutenāpi vadanti suddhiṁ;	“who speak of purity in terms of what is seen or heard,
Sīlabbatenāpi vadanti suddhiṁ,	or in terms of precepts and vows,
Anekarūpena vadanti suddhiṁ;	or in terms of countless different things.
Kiñcāpi te tattha yatā caranti,	Even though they live self-controlled in that matter,
Nātariṁsu jāti-jaranti brūmi”.	they’ve not crossed over rebirth and old age, I declare.”

“Ye kecime samaṇabrāhmaṇāse,	“As to those ascetics and brahmins,”
(iccāyasmā nando)	said Venerable Nanda,
Diṭṭhassutenāpi vadanti suddhiṁ;	“who speak of purity in terms of what is seen or heard,
Sīlabbatenāpi vadanti suddhiṁ,	or in terms of precepts and vows,
Anekarūpena vadanti suddhiṁ.	or in terms of countless different things.
Te ce muni brūsi anoghatiṇṇe,	You say they have not crossed the flood, sage.
Atha ko carahi deva-manussaloke;	Then who exactly in the world of gods and humans
Atāri jātiñca jarañca mārisa,	has crossed over rebirth and old age, good sir?
Pucchāmi taṁ bhagavā brūhi me taṁ”.	I ask you, Blessed One; please tell me this.”

“Nāhaṁ sabbe samaṇabrāhmaṇāse,	“I don’t say that all ascetics and brahmins,”
(nandāti bhagavā)	replied the Buddha,
jāti-jarāya nivutāti brūmi;	“are shrouded by rebirth and old age.
Ye sīdha diṭṭhaṁ va sutaṁ mutaṁ vā,	There are those here who have given up all
Sīlabbataṁ vāpi pahāya sabbaṁ.	that is seen, heard, and thought, and precepts and vows,
Anekarūpampi pahāya sabbaṁ,	who have given up all the countless different things.
Taṇhaṁ pariññāya anāsavāse;	Fully understanding craving, free of defilements,
Te ve narā oghatiṇṇāti brūmi”.	those people, I say, have crossed the flood.”

“Etābhinandāmi vaco mahesino,	“I rejoice in the words of the great hermit!
Sukittitaṁ gotamanūpadhīkaṁ;	You have expounded non-attachment well, Gotama.
Ye sīdha diṭṭhaṁ va sutaṁ mutaṁ vā,	There are those here who have given up all
Sīlabbataṁ vāpi pahāya sabbaṁ.	that is seen, heard, and thought, and precepts and vows,
Anekarūpampi pahāya sabbaṁ,	who have given up all the countless different things.
Taṇhaṁ pariññāya anāsavāse;	Fully understanding craving, free of defilements,
Ahampi te oghatiṇṇāti brūmī”ti.	those people, I agree, have crossed the flood.”

Nanda-māṇava-pucchā sattamā.

KN Snp 5.9 Hemaka-māṇava-pucchā: The Questions of Hemaka


Sutta Nipāta 5.9
Hemaka-māṇava-pucchā	5.9 The Questions of Hemaka
“Ye me pubbe viyākaṁsu,	“Those who have previously answered me,”
(iccāyasmā hemako)	said Venerable Hemaka,
Huraṁ gotamasāsanā;	“before I encountered Gotama’s teaching,
Iccāsi iti bhavissati,	said ‘thus it was’ or ‘so it shall be’.
Sabbaṁ taṁ itihītihaṁ;	All that was just the testament of hearsay;
Sabbaṁ taṁ takkavaḍḍhanaṁ,	all that just fostered speculation:
Nāhaṁ tattha abhiramiṁ.	I found no delight in that.

Tvañca me dhammamakkhāhi,	But you, sage, explain to me
taṇhānigghātanaṁ muni;	The Dharma that destroys craving.
Yaṁ viditvā sato caraṁ,	Having understood it, one who lives rememberfully
tare loke visattikaṁ”.	may cross over clinging in the world.”

“Idha diṭṭhasutamutaviññātesu,	“The removal of desire and lust, Hemaka,
Piyarūpesu hemaka;	for what is seen, heard, thought, or cognized here;
Chandarāgavinodanaṁ,	for anything liked or disliked,
Nibbānapadamaccutaṁ.	is nirvana, the imperishable state.

Etadaññāya ye satā,	Those who have fully understood this, rememberful,
Diṭṭhadhammābhinibbutā;	are nirvana'd in this very life.
Upasantā ca te sadā,	Always at peace,
Tiṇṇā loke visattikan”ti.	they’ve crossed over clinging to the world.”

Hemaka-māṇava-pucchā aṭṭhamā.

KN Snp 5.10 Todeyya-māṇava-pucchā: The Questions of Todeyya


Sutta Nipāta 5.10
Todeyya-māṇava-pucchā	5.10 The Questions of Todeyya
“Yasmiṁ kāmā na vasanti,	“In whom sensual pleasures do not dwell,”
(iccāyasmā todeyyo)	said Venerable Todeyya,
Taṇhā yassa na vijjati;	“and for whom there is no craving,
Kathaṅkathā ca yo tiṇṇo,	and who has crossed over doubts—
Vimokkho tassa kīdiso”.	of what kind is their liberation?”

“Yasmiṁ kāmā na vasanti,	“In whom sensual pleasures do not dwell,”
(todeyyāti bhagavā)	replied the Buddha,
Taṇhā yassa na vijjati;	“and for whom there is no craving,
Kathaṅkathā ca yo tiṇṇo,	and who has crossed over doubts—
Vimokkho tassa nāparo”.	their liberation is none other than this.”

“Nirāsaso so uda āsasāno,	“Are they free of hope, or are they still in need of hope?
Paññāṇavā so uda paññakappī;	Do they possess wisdom, or are they still forming wisdom? Bodhi reads kappī (against the Niddesa) in the sense “manner”. But it seems unlikely Todeyya, or anyone really, would ask whether a sage merely seemed wise. Surely the question must be whether a sage is someone who is still in the process of learning, a question that has been important to the Buddhist traditions and still is today.
Muniṁ ahaṁ sakka yathā vijaññaṁ,	O Sakyan, elucidate the sage to me,
Taṁ me viyācikkha samantacakkhu”.	so that I may understand, All-seer.”

“Nirāsaso so na ca āsasāno,	“They are free of hope, they are not in need of hope.
Paññāṇavā so na ca paññakappī;	They possess wisdom, they are not still forming wisdom.
Evampi todeyya muniṁ vijāna,	That, Todeyya, is how to understand a sage,
Akiñcanaṁ kāmabhave asattan”ti.	one who has nothing, unattached to sensual life.”

Todeyya-māṇava-pucchā navamā.

KN Snp 5.11 Kappa-māṇava-pucchā: The Questions of Kappa


Sutta Nipāta 5.11
Kappa-māṇava-pucchā	5.11 The Questions of Kappa
“Majjhe sarasmiṁ tiṭṭhataṁ,	“For those overwhelmed by old age and death,”
(iccāyasmā kappo)	said Venerable Kappa,
Oghe jāte mahabbhaye;	“stuck mid-stream
Jarāmaccuparetānaṁ,	as the terrifying flood arises,
Dīpaṁ pabrūhi mārisa;	tell me an island, good sir.
Tvañca me dīpamakkhāhi,	Explain to me an island
Yathāyidaṁ nāparaṁ siyā”.	so that this may not occur again.”

“Majjhe sarasmiṁ tiṭṭhataṁ,	“For those overwhelmed by old age and death,”
(kappāti bhagavā)	replied the Buddha,
Oghe jāte mahabbhaye;	“stuck mid-stream
Jarāmaccuparetānaṁ,	as the terrifying flood arises,
Dīpaṁ pabrūmi kappa te.	I shall tell you an island, Kappa.

Akiñcanaṁ anādānaṁ,	Having nothing, taking nothing:
etaṁ dīpaṁ anāparaṁ;	this is the isle of no return.
Nibbānaṁ iti naṁ brūmi,	I call it nirvana,
jarāmaccuparikkhayaṁ.	the ending of old age and death.

Etadaññāya ye satā,	Those who have fully understood this, rememberful,
Diṭṭhadhammābhinibbutā;	are nirvana'd in this very life.
Na te māravasānugā,	They don’t fall under Māra’s sway,
Na te mārassa paddhagū”ti.	nor are they his lackies.”

Kappa-māṇava-pucchā dasamā.

KN Snp 5.12 Jatukaṇṇimāṇavapucchā: The Questions of Jatukaṇṇī


Sutta Nipāta 5.12
Jatukaṇṇimāṇavapucchā	5.12 The Questions of Jatukaṇṇī
“Sutvānahaṁ vīramakāmakāmiṁ,	“Hearing of the hero with no desire for sensual pleasures,”
(iccāyasmā jatukaṇṇi)	said Venerable Jatukaṇṇī,
Oghātigaṁ puṭṭhumakāmamāgamaṁ;	“who has passed over the flood, I’ve come with a question for that desireless one.
Santipadaṁ brūhi sahajanetta,	Tell me the state of peace, O natural visionary. While the exact sense of the unique term sahajanetta is open to interpretation, surely Norman’s “omniscient one” (following Niddesa) is not right.
Yathātacchaṁ bhagavā brūhi metaṁ.	Tell me this, Blessed One, as it really is.

Bhagavā hi kāme abhibhuyya iriyati,	For, having mastered sensual desires, the Blessed One proceeds, The following line lacks a verb, and Norman, Bodhi, and Ñāṇadīpa all construe it with abhibhuyya: the sun “overcomes” the earth. But that doesn’t make sense. Rather, the idiom abhibhuyya iriyati leans on irayati in the sense “to keep going, to proceed”. The Buddha “proceeds” (i.e. keeps living) after mastering desires, like the sun “proceeds” shedding light on the earth.
Ādiccova pathaviṁ tejī tejasā;	as the blazing sun shines on the earth.
Parittapaññassa me bhūripañña,	May you of vast wisdom explain The Dharma
Ācikkha dhammaṁ yamahaṁ vijaññaṁ;	to me of little wisdom so that I may understand
jāti-jarāya idha vippahānaṁ”.	the giving up of rebirth and old age here.”

“Kāmesu vinaya gedhaṁ,	“With sensual desire dispelled,” Niddesa, followed by Bodhi, Norman, and Ñāṇadīpa, takes vinaya as optative. But where the same phrase occurs at kp9:10.3 and snp1.8:10.3 it is clearly absolutive. Moreover, the next includes the absolutive daṭṭhu, which elsewhere follows a similar line with an absolutive verb: kāmesvādīnavaṁ disvā.
(jatukaṇṇīti bhagavā)	replied the Buddha,
Nekkhammaṁ daṭṭhu khemato;	“seeing renunciation as sanctuary,
Uggahītaṁ nirattaṁ vā,	don’t be taking up or putting down As in the Aṭṭhakavagga, it is essential that this phrase be rendered in an active present tense. It is not that nothing has ever been taken up or put down, but that they are no longer actively engaging in taking up and putting down.
Mā te vijjittha kiñcanaṁ.	anything at all.

Yaṁ pubbe taṁ visosehi,	What came before, let wither away,
pacchā te māhu kiñcanaṁ;	and after, let there be nothing.
Majjhe ce no gahessasi,	If you don’t grasp at the middle,
upasanto carissasi.	you will live at peace.

Sabbaso Nāma-rūpasmiṁ,	One rid of greed, brahmin,
Vītagedhassa brāhmaṇa;	for the whole realm of name and form,
Āsavāssa na vijjanti,	has no defilements by which
Yehi maccuvasaṁ vaje”ti.	they might fall under the sway of Death.”

Jatukaṇṇimāṇavapucchā ekādasamā.

KN Snp 5.13 Bhadrāvudhamāṇavapucchā: The Questions of Bhadrāvudha


Sutta Nipāta 5.13
Bhadrāvudhamāṇavapucchā	5.13 The Questions of Bhadrāvudha
“Okañjahaṁ taṇhacchidaṁ anejaṁ,	“I have a request for you, the shelter-leaver, the craving-cutter, the imperturbable,”
(iccāyasmā bhadrāvudho)	said Venerable Bhadrāvudha,
Nandiñjahaṁ oghatiṇṇaṁ vimuttaṁ;	“the delight-leaver, the flood-crosser, the freed,
Kappañjahaṁ abhiyāce sumedhaṁ,	the formulation-leaver, the intelligent.
Sutvāna nāgassa apanamissanti ito.	Many people have gathered from different lands

Nānājanā janapadehi saṅgatā,	wishing to hear your word, O hero.
Tava vīra vākyaṁ abhikaṅkhamānā;	After hearing the spiritual giant they will depart from here.
Tesaṁ tuvaṁ sādhu viyākarohi,	Please, sage, answer them clearly,
Tathā hi te vidito esa dhammo”.	for truly you understand this matter.”

“Ādānataṇhaṁ vinayetha sabbaṁ,	“Dispel all acquisitive craving,”
(bhadrāvudhāti bhagavā	replied the Buddha,
Uddhaṁ adho tiriyañcāpi majjhe;	“above, below, all round, between.
Yaṁ yañhi lokasmimupādiyanti,	For Māra pursues a person
Teneva māro anveti jantuṁ.	using whatever they grasp in the world.

Tasmā pajānaṁ na upādiyetha,	So let a rememberful monk who understands
Bhikkhu sato kiñcanaṁ sabbaloke;	not grasp anything in all the world,
Ādānasatte iti pekkhamāno,	observing that these people who cling to the domain of death Norman’s suggestion to read ādānasatte (against Niddesa) as locative singular would be tempting were it not that at snp5.13:4.3 and thag19.1:20.3 iti pekkhamāno qualifies the former part of the line.
Pajaṁ imaṁ maccudheyye visattan”ti.	are clinging to attachment.”

Bhadrāvudhamāṇavapucchā dvādasamā.

KN Snp 5.14 Udaya-māṇava-pucchā: The Questions of Udaya

(2022 SP-FLUENT translation by frankk‍)


Udaya-māṇava-pucchā	5.14 The Questions of Udaya
“Jhāyiṁ virajamāsīnaṁ,	To the one sitting in jhāna— without dust,
(iccāyasmā udayo)	(said Venerable Udaya,)
Katakiccaṁ anāsavaṁ;	Done the task, [an arahant with] no more asinine-inclinations.
Pāraguṁ sabba-dhammānaṁ,	Gone beyond all dharmas—
Atthi pañhena āgamaṁ;	I’ve come here with a question.
Aññāvimokkhaṁ pabrūhi,	Please speak about the emancipation of final knowledge,
Avijjāya pabhedanaṁ”.	ignorance breaking up.

“Pahānaṁ kāmacchandānaṁ,	the abandoning of both sensual-desires
(udayāti bhagavā)	(replied the Buddha,)
Domanassāna cūbhayaṁ;	and distressed mental states,
Thinassa ca panūdanaṁ,	Dispelling of Sloth,
Kukkuccānaṁ nivāraṇaṁ.	regrets being warded off. [These are referencing the five hindrances]

Upekkhāsatisaṁsuddhaṁ,	[fourth jhāna is] equanimous observation & [Dharma] remembrance purified,
dhammatakkapurejavaṁ;	with ☸Dharma-thoughts [of first jhāna] preceding that.
Aññāvimokkhaṁ pabrūmi,	this is the final knowledge emancipation that I speak of,
avijjāya pabhedanaṁ”.	ignorance breaking-up..

“Kiṁsu saṁyojano loko,	what fetters the world?
kiṁsu tassa vicāraṇaṁ;	With what is it examined?
Kissassa vippahānena,	with what being abandoned
nibbānaṁ iti vuccati”.	is nirvana spoken of?

“Nandisaṁyojano loko,	delight fetters the world.
vitakkassa vicāraṇaṁ;	with [wrong] thoughts [delight] is explored, with directed-thought [of first jhāna, the nature of wrong thought] is examined.
Taṇhāya vippahānena,	Through craving’s abandoning
nibbānaṁ iti vuccati”.	nirvana is spoken of.

“Kathaṁ satassa carato,	how is [☸Dharma]-remembrance conducted,
viññāṇaṁ uparujjhati;	for consciousness to halt?
Bhagavantaṁ puṭṭhumāgamma,	We’ve come to the Blessed One with a question.
taṁ suṇoma vaco tava”.	Let us hear your words. (speech fabrications are thought and evaluation)

“Ajjhattañca bahiddhā ca,	internally [in this body and mind], and externally,
Vedanaṁ nābhinandato;	not delighting in sensations [using jhāna through progressive cessation of sensations (see SN 36.11)]
Evaṁ satassa carato,	Conducting [Dharma]-remembrance in this way,
Viññāṇaṁ uparujjhatī”ti.	consciousness is halted.

Udaya-māṇava-pucchā terasamā.	(end of sutta)

KN Snp 5.15 Posāla-māṇava-pucchā: The Question of Posala

(2022 SP-FLUENT translation by frankk‍)


Posāla-māṇava-pucchā	5.15 The Question of Posala
“Yo atītaṁ ādisati,	To one who reveals the past [, recollections of many past lives of any being, up to many aeons,]
(iccāyasmā posālo)	(said Venerable Posala,)
Anejo chinnasaṁsayo;	[To one who is] Unperturbed, having cut through doubts,
Pāraguṁ sabba-dhammānaṁ,	[to one who has] gone beyond all dharmas,
Atthi pañhena āgamaṁ.	I’ve come to ask a question.

Vibhūtarūpasaññissa,	regarding one who is devoid of form perceptions [after entering the formless dimensions],
sabbakāyappahāyino;	who has abandoned their entire body [when moving beyond fourth jhāna],
Ajjhattañca bahiddhā ca,	[both the] Internal [consisting of their own anatomical body] and external [forms and bodies],
natthi kiñcīti passato;	[for one who abides in the formless dimension of nothingness and] sees: “There (is) nothing”:
Ñāṇaṁ sakkānupucchāmi,	I ask [Buddha], the Sakyan, for Knowledge of this.
kathaṁ neyyo tathāvidho”.	How should [the meditator] be led further?

“Viññāṇaṭṭhitiyo sabbā,	Regarding all stations of Consciousness, [of 7 types of living beings ^{(see DN 15)}]
(posālāti bhagavā)	(said the Buddha,)
Abhijānaṁ tathāgato;	[The Buddha], the-Tathagata, has direct-knowing of them. [He directly sees with the divine eye where liviing beings are reborn and how karma affects them.]
Tiṭṭhantamenaṁ jānāti,	One stationed there knows,
Vimuttaṁ tapparāyaṇaṁ.	release and the steps leading there.

Ākiñcaññasambhavaṁ ñatvā,	Knowing directly [the dimension of] Nothingness’s origin
Nandī saṁyojanaṁ iti;	[he knows] thus: delight is the fetter.
Evametaṁ abhiññāya,	With that direct knowledge,
Tato tattha vipassati;	right there he clearly sees.
Etaṁ ñāṇaṁ tathaṁ tassa,	that knowledge, genuine, is his,
Brāhmaṇassa vusīmato”ti.	the brahman who has lived to fulfillment [the brahmacariya spiritual life].

Posāla-māṇava-pucchā cuddasamā.	(end of sutta)

KN Snp 5.16 Mogharājamāṇavapucchā: The Questions of Mogharājā


Sutta Nipāta 5.16
Mogharājamāṇavapucchā	5.16 The Questions of Mogharājā
“Dvāhaṁ sakkaṁ apucchissaṁ,	“Twice I have asked the Sakyan,”
(iccāyasmā mogharājā)	said Venerable Mogharājā,
Na me byākāsi cakkhumā;	“but you haven’t answered me, O Seer.
Yāvatatiyañca devīsi,	I have heard that the divine hermit
Byākarotīti me sutaṁ.	answers when questioned a third time.

Ayaṁ loko paro loko,	Regarding this world, the other world,
brahmaloko sadevako;	and the realm of Brahmā with its gods,
Diṭṭhiṁ te nābhijānāti,	I’m not familiar with the view
gotamassa yasassino.	of the renowned Gotama.

Evaṁ abhikkantadassāviṁ,	So I’ve come in need with a question
atthi pañhena āgamaṁ;	to the one of excellent vision.
Kathaṁ lokaṁ avekkhantaṁ,	How to look upon the world
maccurājā na passati”.	so the King of Death won’t see you?”

“Suññato lokaṁ avekkhassu,	“Look upon the world as empty,
Mogharāja sadā sato;	Mogharājā, ever rememberful.
Attānudiṭṭhiṁ ūhacca,	Having uprooted the view of self,
Evaṁ maccutaro siyā;	you may thus cross over death.
Evaṁ lokaṁ avekkhantaṁ,	That’s how to look upon the world
Maccurājā na passatī”ti.	so the King of Death won’t see you.”

Mogharājamāṇavapucchā pannarasamā.

KN Snp 5.17 Piṅgiya-māṇava-pucchā: The Questions of Piṅgiya


Sutta Nipāta 5.17
Piṅgiya-māṇava-pucchā	5.17 The Questions of Piṅgiya
“Jiṇṇohamasmi abalo vītavaṇṇo,	“I am old, feeble, and pallid,”
(iccāyasmā piṅgiyo)	said Venerable Piṅgiya,
Nettā na suddhā savanaṁ na phāsu;	“my eyes unclear, my hearing faint.
Māhaṁ nassaṁ momuho antarāva,	Don’t let stupid me perish meanwhile;
Ācikkha dhammaṁ yamahaṁ vijaññaṁ;	explain The Dharma so that I may understand
jāti-jarāya idha vippahānaṁ”.	the giving up of rebirth and old age here.”

“Disvāna rūpesu vihaññamāne,	“Having seen those stricken by forms,”
(piṅgiyāti bhagavā)	replied the Buddha,
Ruppanti rūpesu janā pamattā;	“negligent people afflicted by forms;
Tasmā tuvaṁ piṅgiya appamatto,	therefore, Piṅgiya, being assiduous,
Jahassu rūpaṁ apunabbhavāya”.	give up form so as not to be reborn.”

“Disā catasso vidisā catasso,	“The four directions, the intermediate directions,
Uddhaṁ adho dasa disā imāyo;	below, and above: in these ten directions
Na tuyhaṁ adiṭṭhaṁ asutaṁ amutaṁ,	there’s nothing at all in the world
Atho aviññātaṁ kiñcanamatthi loke;	that you’ve not seen, heard, thought, or cognized.
Ācikkha dhammaṁ yamahaṁ vijaññaṁ,	Explain The Dharma so that I may understand
jāti-jarāya idha vippahānaṁ”.	the giving up of rebirth and old age here.”

“Taṇhādhipanne manuje pekkhamāno,	“Observing people sunk in craving,”
(piṅgiyāti bhagavā)	replied the Buddha,
Santāpajāte jarasā parete;	“tormented, mired in old age;
Tasmā tuvaṁ piṅgiya appamatto,	therefore, Piṅgiya, being assiduous,
Jahassu taṇhaṁ apunabbhavāyā”ti.	give up craving so as not to be reborn.”

Piṅgiya-māṇava-pucchā soḷasamā.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

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1 – opening and closing

1.1 – opening section before each chant session

opening line: always about the raft ☸🚣

1.2 – closing section after each chant session

2 – morning chanting sessions

2.1 – monday: Dhamma-cakkha-p-pavattana

2.2 – tuesday:

2.3 – wednesday:

2.4 – thursday:

2.5 – friday: