“Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca. Taṁ suṇātha.
“I will teach you, bhikkhus, about one who |dwells negligently::lives heedlessly [pamādavihārī]| and one who |dwells diligently::living with care, remaining alert [appamādavihārī]|. Listen to this.
Kathañca, bhikkhave, pamādavihārī hoti?
And how, bhikkhus, does one dwell negligently?
Cakkhundriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati cakkhuviññeyyesu rūpesu. tassa byāsittacittassa pāmojjaṁ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṁ hoti. Dukkhino cittaṁ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati …pe…
Bhikkhus, if one dwells with an |unrestrained::uncontrolled, unguarded [asaṁvuta]| eye faculty, the |mind::the faculty of thought and intention, often restless or wandering [citta]| |is defiled by::is soaked with defilements (by) [byāsiñcati]| |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| |cognizable::distinguishable, understandable [viññeyya]| by the eye. There is no |joy::cheerfulness, gladness; a fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience [pāmojja]| in one whose mind is defiled. When joy does not exist, there is no |uplifting joy::mental exhilaration; it ranges from a gentle delight to overwhelming rapture [pīti]|. When uplifting joy does not exist, there is no |tranquility::peace, serenity, stillness [passaddhi]|. When tranquility does not exist, one dwells in |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|. The mind of one who dwells in discontentment does not |become collected::is calmed, become composed, become stable [samādhiyati]|. When the mind is |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |phenomena::characteristics, thoughts, mental states, mental qualities [dhammā]| do not |become manifest::appear, become evident, become apparent [pātubhavati]|. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’ If one dwells with an unrestrained ear faculty, the mind is defiled by the |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear. There is no joy in one whose mind is defiled. When joy does not exist, there is no uplifting joy. When uplifting joy does not exist, there is no tranquility. When tranquility does not exist, one dwells in discontentment. The mind of one who dwells in discontentment does not become collected. When the mind is distracted, phenomena do not become manifest. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’ If one dwells with an unrestrained nose faculty, the mind is defiled by the |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose. There is no joy in one whose mind is defiled. When joy does not exist, there is no uplifting joy. When uplifting joy does not exist, there is no tranquility. When tranquility does not exist, one dwells in discontentment. The mind of one who dwells in discontentment does not become collected. When the mind is distracted, phenomena do not become manifest. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’
jivhindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati jivhāviññeyyesu rasesu, tassa byāsittacittassa …pe… pamādavihārītveva saṅkhaṁ gacchati …pe… manindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati manoviññeyyesu dhammesu, tassa byāsittacittassa pāmojjaṁ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṁ hoti. Dukkhino cittaṁ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati.
If one dwells with an unrestrained tongue faculty, the mind is defiled by the |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue. There is no joy in one whose mind is defiled. When joy does not exist, there is no uplifting joy. When uplifting joy does not exist, there is no tranquility. When tranquility does not exist, one dwells in discontentment. The mind of one who dwells in discontentment does not become collected. When the mind is distracted, phenomena do not become manifest. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’ If one dwells with an unrestrained body faculty, the mind is defiled by the |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body. There is no joy in one whose mind is defiled. When joy does not exist, there is no uplifting joy. When uplifting joy does not exist, there is no tranquility. When tranquility does not exist, one dwells in discontentment. The mind of one who dwells in discontentment does not become collected. When the mind is distracted, phenomena do not become manifest. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’ If one dwells with an unrestrained mind faculty, the mind is defiled by |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| cognizable by the mind. There is no joy in one whose mind is defiled. When joy does not exist, there is no uplifting joy. When uplifting joy does not exist, there is no tranquility. When tranquility does not exist, one dwells in discontentment. The mind of one who dwells in discontentment does not become collected. When the mind is distracted, phenomena do not become manifest. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’
Evaṁ kho, bhikkhave, pamādavihārī hoti.
It is such a way, bhikkhus, that one dwells negligently.
Kathañca, bhikkhave, appamādavihārī hoti?
And how, bhikkhus, does one dwell diligently?
Cakkhundriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati cakkhuviññeyyesu rūpesu, tassa abyāsittacittassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ viharati. Sukhino cittaṁ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati …pe…
If one dwells with |restrained::controlled, moderated [saṁvuta]| eye faculty, the mind is not defiled by forms cognizable by the eye. Joy arises in one whose mind is not defiled. When one is joyful, uplifting joy arises. When the mind is uplifted by uplifting joy, the body becomes tranquil. One tranquil in body dwells in |contentment::ease, happiness, pleasant abiding [sukha]|. The mind of one who dwells in contentment becomes collected. When the mind is collected, phenomena become manifest. Because phenomena become manifest, one is recognized as ‘one who dwells diligently.’ If one dwells with restrained ear faculty, the mind is not defiled by sounds cognizable by the ear. Joy arises in one whose mind is not defiled. When one is joyful, uplifting joy arises. When the mind is uplifted by uplifting joy, the body becomes tranquil. One tranquil in body dwells in contentment. The mind of one who dwells in contentment becomes collected. When the mind is collected, phenomena become manifest. Because phenomena become manifest, one is recognized as ‘one who dwells diligently.’ If one dwells with restrained nose faculty, the mind is not defiled by odors cognizable by the nose. Joy arises in one whose mind is not defiled. When one is joyful, uplifting joy arises. When the mind is uplifted by uplifting joy, the body becomes tranquil. One tranquil in body dwells in contentment. The mind of one who dwells in contentment becomes collected. When the mind is collected, phenomena become manifest. Because phenomena become manifest, one is recognized as ‘one who dwells diligently.’
jivhindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati …pe… appamādavihārītveva saṅkhaṁ gacchati. Manindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati, manoviññeyyesu dhammesu, tassa abyāsittacittassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ viharati. Sukhino cittaṁ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati.
If one dwells with restrained tongue faculty, the mind is not defiled by tastes cognizable by the tongue. Joy arises in one whose mind is not defiled. When one is joyful, uplifting joy arises. When the mind is uplifted by uplifting joy, the body becomes tranquil. One tranquil in body dwells in contentment. The mind of one who dwells in contentment becomes collected. When the mind is collected, phenomena become manifest. Because phenomena become manifest, one is recognized as ‘one who dwells diligently.’ If one dwells with restrained body faculty, the mind is not defiled by tangible objects cognizable by the body. Joy arises in one whose mind is not defiled. When one is joyful, uplifting joy arises. When the mind is uplifted by uplifting joy, the body becomes tranquil. One tranquil in body dwells in contentment. The mind of one who dwells in contentment becomes collected. When the mind is collected, phenomena become manifest. Because phenomena become manifest, one is recognized as ‘one who dwells diligently.’ If one dwells with restrained mind faculty, the mind is not defiled by mental objects cognizable by the mind. Joy arises in one whose mind is not defiled. When one is joyful, uplifting joy arises. When the mind is uplifted by uplifting joy, the body becomes tranquil. One tranquil in body dwells in contentment. The mind of one who dwells in contentment becomes collected. When the mind is collected, phenomena become manifest. Because phenomena become manifest, one is recognized as ‘one who dwells diligently.’
Evaṁ kho, bhikkhave, appamādavihārī hotī”ti.
It is in such a way, bhikkhus, that one dwells diligently.”
“I will teach you, bhikkhus, about one who |dwells negligently::lives heedlessly [pamādavihārī]| and one who |dwells diligently::living with care, remaining alert [appamādavihārī]|. Listen to this.
And how, bhikkhus, does one dwell negligently?
Bhikkhus, if one dwells with an |unrestrained::uncontrolled, unguarded [asaṁvuta]| eye faculty, the |mind::the faculty of thought and intention, often restless or wandering [citta]| |is defiled by::is soaked with defilements (by) [byāsiñcati]| |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| |cognizable::distinguishable, understandable [viññeyya]| by the eye. There is no |joy::cheerfulness, gladness; a fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience [pāmojja]| in one whose mind is defiled. When joy does not exist, there is no |uplifting joy::mental exhilaration; it ranges from a gentle delight to overwhelming rapture [pīti]|. When uplifting joy does not exist, there is no |tranquility::peace, serenity, stillness [passaddhi]|. When tranquility does not exist, one dwells in |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|. The mind of one who dwells in discontentment does not |become collected::is calmed, become composed, become stable [samādhiyati]|. When the mind is |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |phenomena::characteristics, thoughts, mental states, mental qualities [dhammā]| do not |become manifest::appear, become evident, become apparent [pātubhavati]|. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’ If one dwells with an unrestrained ear faculty, the mind is defiled by the |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear. There is no joy in one whose mind is defiled. When joy does not exist, there is no uplifting joy. When uplifting joy does not exist, there is no tranquility. When tranquility does not exist, one dwells in discontentment. The mind of one who dwells in discontentment does not become collected. When the mind is distracted, phenomena do not become manifest. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’ If one dwells with an unrestrained nose faculty, the mind is defiled by the |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose. There is no joy in one whose mind is defiled. When joy does not exist, there is no uplifting joy. When uplifting joy does not exist, there is no tranquility. When tranquility does not exist, one dwells in discontentment. The mind of one who dwells in discontentment does not become collected. When the mind is distracted, phenomena do not become manifest. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’
If one dwells with an unrestrained tongue faculty, the mind is defiled by the |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue. There is no joy in one whose mind is defiled. When joy does not exist, there is no uplifting joy. When uplifting joy does not exist, there is no tranquility. When tranquility does not exist, one dwells in discontentment. The mind of one who dwells in discontentment does not become collected. When the mind is distracted, phenomena do not become manifest. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’ If one dwells with an unrestrained body faculty, the mind is defiled by the |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body. There is no joy in one whose mind is defiled. When joy does not exist, there is no uplifting joy. When uplifting joy does not exist, there is no tranquility. When tranquility does not exist, one dwells in discontentment. The mind of one who dwells in discontentment does not become collected. When the mind is distracted, phenomena do not become manifest. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’ If one dwells with an unrestrained mind faculty, the mind is defiled by |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| cognizable by the mind. There is no joy in one whose mind is defiled. When joy does not exist, there is no uplifting joy. When uplifting joy does not exist, there is no tranquility. When tranquility does not exist, one dwells in discontentment. The mind of one who dwells in discontentment does not become collected. When the mind is distracted, phenomena do not become manifest. Because phenomena do not become manifest, one is recognized as ‘one who dwells negligently.’
It is such a way, bhikkhus, that one dwells negligently.
And how, bhikkhus, does one dwell diligently?
If one dwells with |restrained::controlled, moderated [saṁvuta]| eye faculty, the mind is not defiled by forms cognizable by the eye. Joy arises in one whose mind is not defiled. When one is joyful, uplifting joy arises. When the mind is uplifted by uplifting joy, the body becomes tranquil. One tranquil in body dwells in |contentment::ease, happiness, pleasant abiding [sukha]|. The mind of one who dwells in contentment becomes collected. When the mind is collected, phenomena become manifest. Because phenomena become manifest, one is recognized as ‘one who dwells diligently.’ If one dwells with restrained ear faculty, the mind is not defiled by sounds cognizable by the ear. Joy arises in one whose mind is not defiled. When one is joyful, uplifting joy arises. When the mind is uplifted by uplifting joy, the body becomes tranquil. One tranquil in body dwells in contentment. The mind of one who dwells in contentment becomes collected. When the mind is collected, phenomena become manifest. Because phenomena become manifest, one is recognized as ‘one who dwells diligently.’ If one dwells with restrained nose faculty, the mind is not defiled by odors cognizable by the nose. Joy arises in one whose mind is not defiled. When one is joyful, uplifting joy arises. When the mind is uplifted by uplifting joy, the body becomes tranquil. One tranquil in body dwells in contentment. The mind of one who dwells in contentment becomes collected. When the mind is collected, phenomena become manifest. Because phenomena become manifest, one is recognized as ‘one who dwells diligently.’
If one dwells with restrained tongue faculty, the mind is not defiled by tastes cognizable by the tongue. Joy arises in one whose mind is not defiled. When one is joyful, uplifting joy arises. When the mind is uplifted by uplifting joy, the body becomes tranquil. One tranquil in body dwells in contentment. The mind of one who dwells in contentment becomes collected. When the mind is collected, phenomena become manifest. Because phenomena become manifest, one is recognized as ‘one who dwells diligently.’ If one dwells with restrained body faculty, the mind is not defiled by tangible objects cognizable by the body. Joy arises in one whose mind is not defiled. When one is joyful, uplifting joy arises. When the mind is uplifted by uplifting joy, the body becomes tranquil. One tranquil in body dwells in contentment. The mind of one who dwells in contentment becomes collected. When the mind is collected, phenomena become manifest. Because phenomena become manifest, one is recognized as ‘one who dwells diligently.’ If one dwells with restrained mind faculty, the mind is not defiled by mental objects cognizable by the mind. Joy arises in one whose mind is not defiled. When one is joyful, uplifting joy arises. When the mind is uplifted by uplifting joy, the body becomes tranquil. One tranquil in body dwells in contentment. The mind of one who dwells in contentment becomes collected. When the mind is collected, phenomena become manifest. Because phenomena become manifest, one is recognized as ‘one who dwells diligently.’
It is in such a way, bhikkhus, that one dwells diligently.”
“Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca. Taṁ suṇātha.
Kathañca, bhikkhave, pamādavihārī hoti?
Cakkhundriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati cakkhuviññeyyesu rūpesu. tassa byāsittacittassa pāmojjaṁ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṁ hoti. Dukkhino cittaṁ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati …pe…
jivhindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati jivhāviññeyyesu rasesu, tassa byāsittacittassa …pe… pamādavihārītveva saṅkhaṁ gacchati …pe… manindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati manoviññeyyesu dhammesu, tassa byāsittacittassa pāmojjaṁ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṁ hoti. Dukkhino cittaṁ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati.
Evaṁ kho, bhikkhave, pamādavihārī hoti.
Kathañca, bhikkhave, appamādavihārī hoti?
Cakkhundriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati cakkhuviññeyyesu rūpesu, tassa abyāsittacittassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ viharati. Sukhino cittaṁ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati …pe…
jivhindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati …pe… appamādavihārītveva saṅkhaṁ gacchati. Manindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati, manoviññeyyesu dhammesu, tassa abyāsittacittassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ viharati. Sukhino cittaṁ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati.
Evaṁ kho, bhikkhave, appamādavihārī hotī”ti.