Paṭisota

  9. Buddhe Aveccappasāda — Unwavering Confidence in the Buddha buddhe aveccappasādena samannāgato hoti: He is endowed with unwavering confidence in the Buddha. iti pi so bhagavā: Indeed, the Blessed One is… arahaṃ — “ the Worthy One ,” one who is free from the defilements and worthy of offerings and veneration. sammāsambuddho — “ the Perfectly and Completely Awakened One ,” one who has fully discovered and understood the Dhamma through his own wisdom. vijjācaraṇasampanno — “ one endowed with knowledge and conduct ,” possessing both profound spiritual knowledge and exemplary conduct. sugato — “ the Well-Gone One ,” one who has gone well by following the noble path and has reached the highest spiritual destination. lokavidū — “ the Knower of the World ,” one who understands the world and its nature, including the conditioned existence of beings. anuttaro purisadammasārathi — “ the unsurpassed guide of persons who can be trained ,” one who skillfully guides those capable of sp...

8. Samphappalāpa — Abstaining from Frivolous Talking 8.1 Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati: Furthermore, householders, the noble disciple reflects in this way: The noble disciple continues the same method of wise reflection ( paṭisañcikkhati ) , now applying it to frivolous chatter ( samphappalāpa ) . 8.2 Yo kho maṃ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to address me with idle talk, with speech consisting of frivolous chatter, that would not be pleasing or agreeable to me. The disciple considers his/her own experience. He/she recognizes that being subjected to pointless, excessive, or frivolous talk is not something he/she finds pleasant or worthwhile . 8.3 Ahañceva kho pana paraṃ samphabhāsena samphappalāpabhāsena samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. And if I were to address another person with idle talk, with speech consisting of frivolous chatter, that would likewise be unpleasant and...

7. Pharusavācā — Abstaining from Harsh Speech 7.1 Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati: Furthermore, householders, the noble disciple reflects in this way: The noble disciple continues the same practice of wise reflection ( paṭisañcikkhati ) , now applying it to harsh or abusive speech ( pharusā vācā ) . 7.2 Yo kho maṃ pharusāya vācāya samudācareyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to address or speak to me with harsh speech, that would not be pleasing or agreeable to me. The disciple begins with his own experience. He recognizes that being spoken to harshly, rudely, or abusively is unpleasant . 7.3 Ahañceva kho pana paraṃ pharusāya vācāya samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. And if I were to address or speak to another person with harsh speech, that would likewise be unpleasant and disagreeable to that person. The reflection is then extended to another person. If I dislike being spoken to harshly, I should recognize that another person...

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6. Pisuṇavācā — Abstaining from Divisive Speech 6.1 Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati: Furthermore, householders, the noble disciple reflects in this way: The noble disciple continues the same method of wise reflection ( paṭisañcikkhati ) , now applying it to divisive or slanderous speech ( pisuṇā vācā ) . 6.2 Yo kho maṃ pisuṇāya vācāya mitte bhindeyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to cause my friends to become divided from me through divisive speech, that would not be pleasing or agreeable to me. The disciple considers his/her own experience. He recognizes that having someone damage his friendships through slander, or words that create division, would be painful and unwelcome . 6.3 Ahañceva kho pana paraṃ pisuṇāya vācāya mitte bhindeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. And if I were to cause another person's friends to become divided from them through divisive speech, that would likewise be unpleasant and disagreeable to that person. T...

5. Musāvāda — Abstaining from False Speech 5.1 Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati: Furthermore, householders, the noble disciple reflects in this way: The Buddha continues the same method of wise reflection ( paṭisañcikkhati ), now applying it to speech—specifically, false or deceptive speech. 5.2 Yo kho me musāvādena atthaṃ bhañjeyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to harm or undermine my interests through false speech, that would not be pleasing or agreeable to me. The disciple begins by considering his own experience. He/she recognizes that being harmed, deceived, or having one's interests damaged through false speech is unpleasant. 5.3 Ahañceva kho pana parassa musāvādena atthaṃ bhañjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. And if I were to harm or undermine another person's interests through false speech, that would likewise be unpleasant and disagreeable to that person. The reflection is extended to another person. Just as I do not ...

4. Kāmesumicchācāra — Abstaining from Sexual Misconduct 4.1 Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati: Furthermore, householders, the noble disciple reflects in this way: The Buddha continues the same method of wise reflection ( paṭisañcikkhā ) , now applying it to sexual conduct and relationships. 4.2 Yo kho me dāresu cārittaṃ āpajjeyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to engage in sexual misconduct with my partner, that would not be pleasing or agreeable to me. The disciple begins by considering his/her own feelings. He/she recognizes that having someone violate the boundaries of his/her intimate relationship would be deeply unpleasant and unacceptable . 4.3 Ahañceva kho pana parassa dāresu cārittaṃ āpajjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. And if I were to engage in sexual misconduct with another person's partner, that would likewise be unpleasant and disagreeable to that person. He then applies the same principle to others. What I would regar...