“Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca. “Bhikkhus, I will teach you one who lives heedlessly and one who lives heedfully. Taṁ suṇātha. Listen …
Kathañca, bhikkhave, pamādavihārī hoti? And how does one live heedlessly?
Cakkhundriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati cakkhuviññeyyesu rūpesu. For one who lives with the eye faculty unrestrained, the mind becomes soaked in sights cognizable by the eye. tassa byāsittacittassa pāmojjaṁ na hoti. When the mind is soaked, there’s no gladness. Pāmojje asati pīti na hoti. When there’s no gladness, there’s no joy. Pītiyā asati passaddhi na hoti. When there’s no joy, there’s no calm. Passaddhiyā asati dukkhaṁ hoti. When there’s no calm, there’s suffering. Dukkhino cittaṁ na samādhiyati. For one who is suffering, the mind does not become composed. Asamāhite citte dhammā na pātubhavanti. When the mind is not composed, phenomena do not become clear. Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati …pe… Because phenomena are not clear, they are considered to be living heedlessly.
jivhindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati jivhāviññeyyesu rasesu, For one who lives with the ear … nose … tongue … body … tassa byāsittacittassa …pe… pamādavihārītveva saṅkhaṁ gacchati …pe… manindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati manoviññeyyesu dhammesu, mental faculty unrestrained, the mind becomes soaked in phenomena cognizable by the mental faculty. tassa byāsittacittassa pāmojjaṁ na hoti. When the mind is soaked, there’s no gladness. Pāmojje asati pīti na hoti. When there’s no gladness, there’s no joy. Pītiyā asati passaddhi na hoti. When there’s no joy, there’s no calm. Passaddhiyā asati dukkhaṁ hoti. When there’s no calm, there’s suffering. Dukkhino cittaṁ na samādhiyati. For one who is suffering, the mind does not become composed. Asamāhite citte dhammā na pātubhavanti. When the mind is not composed, phenomena do not become clear. Dhammānaṁ apātubhāvā pamādavihārītveva saṅkhaṁ gacchati. Because phenomena are not clear, they are considered to be living heedlessly.
Evaṁ kho, bhikkhave, pamādavihārī hoti. That’s how one lives heedlessly.
Kathañca, bhikkhave, appamādavihārī hoti? And how does one live heedfully?
Cakkhundriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati cakkhuviññeyyesu rūpesu, For one who lives with the eye faculty restrained, the mind does not become soaked in sights cognizable by the eye. tassa abyāsittacittassa pāmojjaṁ jāyati. When the mind isn’t soaked, gladness is born. Pamuditassa pīti jāyati. Being glad, joy is born. Pītimanassa kāyo passambhati. When the mind is joyous, the body becomes calm. Passaddhakāyo sukhaṁ viharati. When the body is calm, they abide comfortably. Sukhino cittaṁ samādhiyati. For one who is comfortable, the mind becomes composed. *Comfort (_sukha_) owing to the diminishing of pressure experienced by the mind, even though [the same things that used to agitate it are still there](https://suttas.hillsidehermitage.org/?q=an9.42). Samāhite citte dhammā pātubhavanti. When the mind is composed, phenomena become clear. Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati …pe… Because phenomena are clear, they are considered to be living heedfully.
jivhindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati …pe… For one who lives with the ear … nose … tongue … body … appamādavihārītveva saṅkhaṁ gacchati. Manindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati, manoviññeyyesu dhammesu, mental faculty restrained, the mind doesn’t become soaked in phenomena cognizable by the mind. tassa abyāsittacittassa pāmojjaṁ jāyati. When the mind isn’t soaked, gladness is born. Pamuditassa pīti jāyati. Being glad, joy is born. Pītimanassa kāyo passambhati. When the mind is joyous, the body becomes calm. Passaddhakāyo sukhaṁ viharati. When the body is calm, they abide comfortably. Sukhino cittaṁ samādhiyati. For one who is comfortable, the mind becomes composed. Samāhite citte dhammā pātubhavanti. When the mind is composed, phenomena become clear. *Since _samādhi_ is an abiding in a broader perspective—a state of being *separated* from things as the first jhāna description goes—one gets to see the more general aspects of one’s experience that were usually overlooked and thus automatically regarded as “me” or “mine” due to one’s engagement with particulars. The eye gets automatically imbued with the significance of being “me” when one is overly focused on particular sights. This is how one gets to discern the five aggregates [as far as they extend](https://suttas.hillsidehermitage.org/?q=sn35.246#sn35.246:4.24), which is the complete opposite direction of becoming absorbed and looking even closer at particular instances of form, feeling, perception, etc. Dhammānaṁ pātubhāvā appamādavihārītveva saṅkhaṁ gacchati. Because phenomena are clear, they are considered to be living heedfully.
Evaṁ kho, bhikkhave, appamādavihārī hotī”ti. That’s how someone lives heedfully.”
Catutthaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=sn35.97