➥ — —

The upper info is for display reasons for pages refering to words not included in this dictionary.

Detail on “Illustrated Glossary of Pāli Terms” see Index and Introduction.

➥ rakkhati:

• for rakkhati:
  • to protect
  • to supervise [with mindfulness]
  • to watch over
  • to guard

• for rakkhita:
  • supervised [by mindfulness]
• for anurakkhati:
  • to protect
  • to preserve
  • to foster

To supervise [with mindfulness], or to be supervised [by mindfulness]

The main purpose of this section is to explain our parenthesis ‘[by mindfulness]’. We have shown that saṁvara means restraint [of the sense faculties] [from grasping, through mindfulness] (sv Saṁvara). Likewise, when rakkhati or rakkhita means supervise or supervised, the expressions ārakkhasatino and satārakkhena in the following quote shows it means to supervise [with mindfulness] or to be supervised [by mindfulness]:

• Come on, friend, abide with sense portals guarded [by mindfulness]. Take mindfulness as your supervisor. Be aware and mindful, and have a mind that is supervised [by mindfulness], a mind under the supervision of mindfulness.

Etha tumhe āvuso indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino sārakkhitamānasā satārakkhena cetasā samannāgatāti. (AN iii 138)

Illustration: rakkhati, protect

And what is diligence [in the practice]?

Katamo ca bhikkhave appamādo.

In this regard a bhikkhu protects the mind against perceptually obscuring states and against states associated with perceptually obscuring states.

Idha bhikkhave bhikkhu cittaṁ rakkhati āsavesu ca sāsavesu ca dhammesu. (SN v 232)

The teaching indeed protects one who practises it.

Dhammo have rakkhati dhammacāriṁ. (Tha 303-4)

➥ rakkhatā: (main article see: rakkhati)

Illustration: rakkhatā, supervisor; rakkhati, supervises [with mindfulness]

And how is he a supervisor?

rakkhitā hoti

Bhikkhus, in seeing a visible object via the visual sense,

cakkhunā rūpaṁ disvā

he does not grasp its aspects and features

na nimittaggāhī nānuvyañjanaggāhī

since by abiding with the faculty of sight unrestrained [from grasping, through mindfulness]

yatvādhikaraṇametaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ

greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue him.

abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ

• He applies himself to the restraint of the faculty [from grasping, through mindfulness]

tassa saṁvarāya paṭipajjati

• He supervises the faculty of sight [with mindfulness]

rakkhati cakkhundriyaṁ

• He attains restraint of the faculty of sight [through mindfulness]

cakkhundriye saṁvaraṁ āpajjati. (AN iii 163)

➥ arakkhite: (main article see: rakkhati)

Illustration: arakkhite, unsupervised [by mindfulness]; arakkhitaṁ, unsupervised; arakkhitaṁ, unprotected

If the mind is unsupervised [by mindfulness], acts of body, speech, and mind are unsupervised [by the mind].

Citte gahapati arakkhite kāyakammampi arakkhitaṁ hoti. Vacī kammampi arakkhitaṁ hoti. Manokammampi arakkhitaṁ hoti.

When acts of body, speech, and mind are unsupervised [by the mind], they are spiritually defiled.

Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṁ hoti. Vacīkammampi avassutaṁ hoti. Manokammampi avassutaṁ hoti.

… It is like when a hut is poorly thatched, the hut, the rafters, and the walls are unprotected.

Seyyathā pi gahapati kūṭāgāre ducchanne kūṭampi arakkhitaṁ hoti. Gopānasiyo pi arakkhitā honti. Bhitti pi arakkhitā hoti. (AN i 261)

➥ rakkheyya: (main article see: rakkhati)

Illustration: rakkheyya, watching over

Bhikkhus, it is as if in the last month of the rains, in the autumn when the corn is thick, a cowherd might be watching over cows,

Seyyathā pi bhikkhave vassānaṁ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya. (MN i 115-117)

Illustration: rakkheyya, protect

One should protect one’s mind against spiritual flaws

manopadosaṁ rakkheyya. (Snp 702)

➥ ārakkhā: (main article see: rakkhati)

Illustration: ārakkhā, guarding

• Because of stinginess, guarding

macchariyaṁ paṭicca ārakkhā

• Because of guarding, arises the use of sticks and swords; quarrels, arguments, disputes, strife, and malicious speech and lying, and many unvirtuous, spiritually unwholesome factors.

ārakkhādhikaraṇaṁ daṇḍādānasatthādāna kalahaviggahavivādatuvaṁtuvaṁ pesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. (AN iv 401)

➥ arakkhito: (main article see: rakkhati)

Illustration: arakkhito, protect

Those who misconduct themselves by way of body, speech, and mind do not [spiritually] protect themselves.

ye hi keci kāyena duccaritaṁ caranti vācāya duccaritaṁ caranti manasā duccaritaṁ caranti tesaṁ arakkhito attā

Even if protected by an army of elephants, cavalry or chariots, they do not [spiritually] protect themselves. Why? Because that protection is external not inward.

Kiñcāpi te hatthikāyo vā rakkheyya assakāyo vā rakkheyya rathakāyo vā rakkheyya pattikāyo vā rakkheyya atha kho tesaṁ arakkhito attā. Taṁ kissa hetu? Bāhirā hesā mahārāja rakkhā nesā rakkhā ajjhattikā. (SN i 73)

➥ rakkhanti: (main article see: rakkhati)

Illustration: rakkhanti, protect

Five advantages of falling to sleep mindfully and in full consciousness… Devas protect one.

Devatā rakkhanti. (Vin.1.295)

➥ rakkha: (main article see: rakkhati)

Illustration: rakkha, protect

An acrobat told his apprentice Medakathālikā to join him on the bamboo pole and stand on his shoulders, and said:

• You protect me, dear Medakathālikā, and I’ll protect you.

tvaṁ samma medakathālike mamaṁ rakkha. Ahaṁ tvaṁ rakkhikissāmi.

‘Thus safeguarding one another, protecting one another, we’ll exhibit our skills, collect our fee, and get safely off the bamboo pole.’

Evaṁ mayaṁ aññamaññaguttā aññamaññarakkhitā

Medakathālikā replied:

• That’s not the way to do it, teacher. You protect yourself, teacher, and I’ll protect myself. Thus, each safeguarding ourselves, and protecting ourselves, we’ll exhibit our skills, collect our fee, and get safely off the bamboo pole.’

na kho panetaṁ ācariya evaṁ bhavissati tvaṁ ācariya attānaṁ rakkha ahaṁ attānaṁ rakkhissāmi. Evaṁ mayaṁ attaguttā attarakkhitā sippāni ceva dassessāma lābhañca lacchāma sotthinā ca caṇḍālavaṁsā orohessāmā ti.

“That’s the correct approach,” the Blessed One said. “It’s just as the apprentice Medakathālikā explained.

So tattha ñāyo ti bhagavā avoca yathā medakathālikā antevāsī ācariyaṁ avoca

If one wishes to protect oneself, one should undertake the basic practice of mindfulness.

Attānaṁ bhikkhave rakkhissāmī ti satipaṭṭhānaṁ sevitabbaṁ.

If one wishes to protect others, one should undertake the basic practice of mindfulness.

Paraṁ rakkhissāmī ti satipaṭṭhānaṁ sevitabbaṁ.

Protecting oneself, one protects others. Protecting others, one protects oneself.

Attānaṁ bhikkhave rakkhanto paraṁ rakkhati. Paraṁ rakkhanto attānaṁ rakkhati.

“In what way in protecting oneself does one protect others? By the pursuit, development, and cultivation (of the basic practice of mindfulness).

Kathañca bhikkhave attānaṁ rakkhanto paraṁ rakkhati āsevanāya bhāvanāya bahulīkammena.

“In what way in protecting others does one protect oneself? By developing patience, compassion, a mind of [unlimited] goodwill, and sympathy.

Kathañca bhikkhave paraṁ rakkhanto attānaṁ rakkhati khantiyā avihiṁsāya mettacittatāya anuddayatāya

“If one wishes to protect oneself, one should undertake the basic practice of mindfulness.

Attānaṁ bhikkhave rakkhissāmī ti satipaṭṭhānaṁ sevitabbaṁ

If one wishes to protect others, one should undertake the basic practice of mindfulness.

paraṁ rakkhissāmī ti satipaṭṭhānaṁ sevitabbaṁ

Protecting oneself, one protects others. Protecting others, one protects oneself.”

attānaṁ bhikkhave rakkhanto paraṁ rakkhati paraṁ rakkhanto attānaṁ rakkhatīti. (SN v 168-9)

➥ rakkhita: (main article see: rakkhati)

Illustration: rakkhita, protected

He stayed near Pārileyyaka in a protected woodland grove.

pārileyyake viharati rakkhitavanasaṇḍe. (Uda 41)

➥ rakkhitā: (main article see: rakkhati)

Illustration: rakkhitā, in the guardianship of

He fornicates with women who are in the guardianship of mother, father, brother, sister, or relations.

yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā… tathārūpāsu cārittaṁ āpajjitā hoti. (MN iii 54)

➥ anurakkhate: (main article see: rakkhati)

Illustration: anurakkhate, protect

A wife who protects her husband as a mother her son

Mātāva puttaṁ anurakkhate patiṁ. (AN iv 93)

➥ anurakkhe: (main article see: rakkhati)

Illustration: anurakkhe, protect

Just as a mother would protect with her life her own son, her only son, so would he cultivate an attitude toward all beings unlimited [by attachment, hatred, and undiscernment of reality], and [unlimited] goodwill for all the world.

Mātā yathā niyaṁ puttaṁ āyusā ekaputtamanurakkhe

➥ anurakkhatā: (main article see: rakkhati)

Illustration: anurakkhatā, preserves

One religious theory, though carefully thought about may be false. Another religious theory, though not carefully thought about may be true. One religious theory, though well considered may be false. Another religious theory, though not well considered may be genuine, factual, and true.

In such a situation it is not proper for a knowledgeable person who preserves truth to come to the unqualified conclusion, 'This alone is true; all else is false.’

Saccamanurakkhatā bhāradvāja viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ idameva saccaṁ moghamaññan ti. (MN ii 171)

➥ anurakkhati: (main article see: rakkhati)

Illustration: anurakkhati, foster

And what is inward striving through fostering?

Katamañca bhikkhave anurakkhaṇappadhānaṁ?

In this regard a bhikkhu fosters a favourable meditation object

Idha bhikkhave bhikkhu uppannaṁ bhaddakaṁ samādhinimittaṁ anurakkhati

• the mental image of a skeleton

aṭṭhikasaññaṁ

• the mental image of a maggot-infested corpse

puḷavakasaññaṁ

• the mental image of a discoloured corpse

vinīlakasaññaṁ

• the perception of a festering corpse

vipubbakasaññaṁ

• the mental image of a cut up corpse

vicchiddakasaññaṁ

• the mental image of a bloated corpse

uddhumātakasaññaṁ. (AN ii 16-7)

➥ arati see rati.

➥ rati and arati.

• for rati:
  • delight [in the celibate life]
  • delight
  • sensuous delight
• for rata:
  • delighting/finding delight (in solitude)
  • delighting/taking delight in
• for arati:
  • disgruntlement [with the celibate life]
  • disgust
  • source of disgust

Abhi- prefix redundant

Rata is the past participle of ramati. Abhi- is usually prefixed, but it makes no discernable difference to the meaning of rati or ramati, therefore we treat it as redundant, and treat related terms as synonyms.

We see the switching in the following passage, between prefix and no prefix. Although the dictionaries say abhi- has an intensifying effect, paradoxically the lower pleasures have the prefix:

• There is, Māgandiya, a delight that is unrelated to sensuous pleasures, unrelated to spiritually unwholesome factors, which surpasses even divine pleasure.

Yāhayaṁ māgaṇḍiya rati aññatreva kāmehi aññatra akusalehi dhammehi api dibbaṁ sukhaṁ samadhigayha tiṭṭhati

… Since I took pleasure in that delight, I did not covet what is inferior, nor did I take pleasure in it.

tāya ratiyā ramamāno hīnassa na pihemi na tattha abhiramāmi. (MN i 505)

Discriminating wholesome and unwholesome

Rati and arati are sometimes wholesome, sometimes unwholesome. This is often clear enough from context, and therefore no qualifying adjective is needed:

• They took (wholesome) delight in what is righteous and in meditation

Dhamme ca jhāne ca ratā ahesuṁ, SN iv 117).

• The wise man should be (wholesomely) delighted in the woods.

dhīro vanante ramito siyā. (Snp 709)

• It is one who (unwholesomely) delights in bodily form… who would assert that ‘A Perfect One continues to exist after death.’

rūparatassa… tathāgato parammaraṇāti pi’ssa hoti. (SN iv 389)

• This teaching is for those who take (wholesome) delight in unentrenched perception

ayaṁ dhammo nippapañcaratino. (AN iv 230)

• Taking (wholesome) delight in relinquishment

vossagarato. (SN v 393)

• Taking (unwholesome) delight in Māra’s realm

mārassa visaye ratā. (Thi 164)

• One who (unwholesomely) delights in doing harm

vihesābhirato. (Snp 274-5)

• Direct your mind there (to those realms) and you’ll experience (unwholesome) delight.

tattha cittaṁ paṇidhehi ratiṁ paccanubhossasīti. (SN i 133)

Sometimes rati seems neither wholesome or unwholesome, for example when cool-cloud devas think:

• ‘Let us revel in our own kind of (neither wholesome nor unwholesome) delight,’ then, in accordance with their wish, it becomes cool.

yannūna mayaṁ sakāya ratiyā rameyyāmāti tesaṁ taṁ cetopaṇidhimanvāya sītaṁ hoti. (SN iii 256)

Rati and arati in bhikkhus: wholesome and unwholesome

One type of rati and arati concerns bhikkhus, not lay people, because they are linked to dhammavinaya and brahmacariya. Here they are opposites: rati is wholesome, and arati is unwholesome. For example:

• Disgruntlement in this teaching and training system is suffering, and delight in it is happiness

anabhirati kho āvuso imasmiṁ dhammavinaye dukkhā abhirati sukhā. (AN v 122)

• He lives the celibate life disgruntled…lives the celibate life with delight

anabhirato… abhirato ca brahmacariyaṁ carati. (AN iii 146)

We choose the association with ‘celibate life’ as the default basis for our renderings, namely:

• arati: disgruntlement [with the celibate life]
• rati: delight [in the celibate life]

This is appropriate because arati is linked to lust:

• At one time, disgruntlement [with the celibate life] had arisen in Venerable Vaṅgīsa. Lust had invaded his mind

Tena kho pana samayena āyasmato vaṅgīsassa anabhirati uppannā hoti rāgo cittaṁ anuddhaṁseti SN i 186).

But the terms could otherwise have been called:

• disgruntlement [with the teaching and training system]
• delight [in the teaching and training system]

Aratirati: both unwholesome

Sometimes rati and arati are both unwholesome, and not opposites:

• arati: disgruntlement [with the celibate life]
• rati: sensuous delight

In this case, rati means kāmarati, and because of the potential confusion, it needs its ‘sensuous’ adjective:

• Having abandoned disgruntlement [with the celibate life] (aratiṁ) and sensuous delight (ratiṁ) entirely, and thoughts connected with the household life, one should not cultivate craving for anything. One who is free of craving, being without craving, he is a bhikkhu.

aratiṁ ratiñca pahāya sabbaso gehesitañca vitakkaṁ
Vanathaṁ na kareyya kuhiñci nibbanatho avanatho sa bhikkhu. (Tha 1214)

• One who has abandoned both sensuous delight (ratiṁ) and disgruntlement [with the celibate life] (aratiṁ), one who is freed from inward distress, free of attachment, one who has transcended the whole world [of phenomena], a Hero, he is what I call a Brahman.

Hitvā ratiñca aratiñca sītibhūtaṁ nirupadhiṁ
Sabbalokābhibhuṁ vīraṁ tamahaṁ brūmi brāhmaṇaṁ. (Dhp 418; Snp 642; MN ii 196)

Disgruntlement [with the celibate life] and sensuous delight: stem from love

Disgruntlement [with the celibate life] and sensuous delight both stem from love:

• Disgruntlement [with the celibate life], sensuous delight, and excitement are born here, [in oneself]. Arising here, [in oneself], are thoughts in the mind, like boys throwing up a [captive] crow.

Aratī ratī lomahaṁso itojā
Ito samuṭṭhāya manovitakkā kumārakā dhaṅkamivossajanti.

… They are born from love. They arise within oneself like the shoots from the trunk of a banyan tree.

Snehajā attasambhūtā nigrodhasseva khandhajā. (Snp 271-2)

Aratirati: the mastery of

The Ākaṅkheyya Sutta says disgruntlement [with the celibate life] and sensuous delight are overcome through practises of virtue, jhāna, insight, and the cultivation of solitude:

• If a bhikkhu should wish ‘May I overcome disgruntlement [with the celibate life] and sensuous delight, and may disgruntlement [with the celibate life] not overcome me; may I abide mastering disgruntlement [with the celibate life] whenever it arises,’

ākaṅkheyya ce bhikkhave bhikkhu aratiratisaho assaṁ na ca maṁ arati saheyya uppannaṁ aratiṁ abhibhuyya abhibhuyya vihareyyan ti

• he should fulfil the precepts

sīlesvevassa paripūrakārī

• be given to inward calm,

ajjhattaṁ cetosamathamanuyutto

• be not neglectful of meditation,

anirākatajjhāno

• be endowed with insightfulness,

vipassanāya samannāgato

• cultivate solitary abodes.

brūhetā suññāgārānaṁ. (MN i 34)

Overcoming disgruntlement: Ariyavaṁsa Sutta

In the Ariyavaṁsa Sutta (AN ii 27), the battle against disgruntlement with the celibate life is conveyed in terms of war. The sutta promotes lifestyle guidelines, not quick techniques. The sutta says one overcomes arati through being content with ‘any old robe, almsfood and abode whatsoever’ (santuṭṭho hoti itarītarena cīvarena… piṇḍapātena… senāsanena) and through finding enjoyment in one’s spiritual development (bhāvanārāmo hoti bhāvanārato pahānārāmo hoti pahānarato):

• Bhikkhus, when a bhikkhu is possessed of these four noble traditional ways of behaviour, if he dwells in the east he overcomes disgruntlement [with the celibate life], disgruntlement [with the celibate life] does not overcome him; if he dwells in the west… in the north… in the south…

Imehi ca pana bhikkhave catūhi ariyavaṁsehi samannāgato bhikkhu puratthimāya cepi disāya viharati sveva aratiṁ sahati na taṁ arati sahati. (AN ii 27-9)

The Dasuttara Sutta (DN iii 249) gives a direct technique aimed at arati, namely the practice of [unlimited] warmhearted joy (muditā cetovimutti):

• For this is the liberation from disgruntlement [with the celibate life] namely the liberation [from perceptually obscuring states] through [unlimited] warmhearted joy.

nissaraṇaṁ hetaṁ āvuso aratiyā yadidaṁ muditā cetovimuttī ti.

It says if the practice of [unlimited] warmhearted joy is developed and cultivated, it is impossible, out of the question, that disgruntlement [with the celibate life] would plague one’s mind. There is no such possibility.

The Udumbarika Sutta (DN iii 49) says the practice of muditā cetovimuttī mentioned in the Dasuttara Sutta in fact has several preliminary steps:

1) Virtue

2) Living in solitude

3) The practice of mindfulness

4) Freedom from the five hindrances

5) Finally, the practice of the four divine abidings including muditā, the subject of the Dasuttara Sutta

Thus, again, overcoming arati is not only a matter of practising muditā but also of undertaking lifestyle changes as well.

The Parisā Sutta says that in whatsoever community the bhikkhus dwell together in unity (samaggā), on friendly terms (sammodamānā), without quarrelling (avivadamānā), like milk and water mixed (khīrodakībhūtā), viewing each other with affection (aññamaññaṁ piyacakkhūhi sampassantā), such a community is called united (samaggā parisā).

When bhikkhus dwell like this, they dwell in a divine abiding, that is to say, in the liberation [from perceptually obscuring states] through muditā, [unlimited] warmhearted joy.

Brahmaṁ bhikkhave vihāraṁ tasmiṁ samaye bhikkhū viharanti yadidaṁ muditāya cetovimuttiyā. (AN i 243)

This implies that disgruntlement with the celibate life comes from living in disunity, on unfriendly terms, quarrelling, and viewing other people with disaffection. It is not just a matter of lust. Overcoming disgruntlement would therefore involve either overcoming these factors, or living in solitude.

Sensuous delight: kāmaratī

Sensuous delight sometimes has a kāma- prefix:

• Seeing your eyes, my sensuous delight (kāmaratī) increases all the more.

Tava me nayanānudikkhiya bhiyyo kāmaratī pavaḍḍhati. (Thi 381)

Often, however, there is no kāma- prefix, and in translation, likewise, the ‘sensuous’ adjective is not necessary because the context is clear enough:

• Being unsatisfied with amusement, delight (ratiṁ), and sensuous pleasure, being indifferent [to them].

Khiḍḍaṁ ratiṁ kāmasukhañca loke analaṅkaritvā anapekkhamāno. (Snp 59)

• In the midst of companions there is amusement, delight (ratī).

khiḍḍā ratī hoti sahāyamajjhe. (Snp 41)

Arati: wholesome disgust

Arati can mean wholesome disgust:

• And what Ānanda, is the perception of disgust for the whole world [of phenomena]?

sabbaloke anabhiratasaññā

… In this regard, Ānanda, for whatever in the world [of phenomena] there is clinging, grasping, obstinate adherence, stubborn attachment, and identification, a bhikkhu abides abandoning, not grasping.

ye loke upayupādānā cetaso adhiṭṭhānābhinivesānusayā te pajahanto viharati na upādiyanto. (AN v 111)

For other examples, see Illustrations below.

Illustration: rati, delight

There is, Māgandiya, a delight that is unrelated to sensuous pleasures, unrelated to spiritually unwholesome factors, which surpasses even divine pleasure.

Yāhayaṁ māgaṇḍiya rati aññatreva kāmehi aññatra akusalehi dhammehi api dibbaṁ sukhaṁ samadhigayha tiṭṭhati

Since I took pleasure in that delight, I did not covet what is inferior, nor did I take pleasure in it.

tāya ratiyā ramamāno hīnassa na pihemi na tattha abhiramāmi. (MN i 505)

➥ ratiṁ: (main article see: rati)

Illustration: ratiṁ, delight

When the thundercloud peals in the heavens, and the sky all around is full of rain, and the bhikkhu meditates [happily] indeed in his mountain cave, one does not find greater delight than this.

Tato ratiṁ paramataraṁ na vindati.

When, seated on the banks of rivers full of flowers and beautifully garlanded woodland plants, he meditates happily indeed, one does not find greater delight than this.

Tato ratiṁ paramataraṁ na vindati. (Tha 522-523)

➥ rato: (main article see: rati)

Illustration: rato, taking delight

The Buddha taking delight in unentrenched perception, taught me about unentrenched perception

nippapañcarato buddho nippapañcaṁ adesayi. (AN iv 235)

➥ arati: (main article see: rati)

Illustration: arati, disgruntlement [with the celibate life]

Sensuous pleasure is your first army. Disgruntlement [with the celibate life], your second.

Kāmā te paṭhamā senā dutiyā arati vuccati. (Snp 436)

Illustration: arati, [a source of] disgust

What you call sensuous delight has become for me [a source of] disgust.

Yaṁ tvaṁ kāmaratiṁ brūsi arati mayhaṁ sā ahūti. (SN i 128)

Illustration: arati, disgusted

Seeing nothing in the end but strife, I became disgusted.

Osānetveva vyāruddhe disvā me arati ahu. (Snp 938)

➥ anabhiratiṁ: (main article see: rati)

Illustration: anabhiratiṁ, disgruntlement [with the celibate life]

Seeing a woman, [the preceptor] dismisses [his disciple], thinking, ‘She will arouse in him disgruntlement [with the celibate life].’

mātugāmaṁ passitvā anabhiratiṁ uppādessatī ti uyyojeti. (Vin.4.94)

➥ aratim: (main article see: rati)

Illustration: aratim, disgust

Then I experienced utter disgust for all sensuous pleasures.

Tatohaṁ sabbakāmesu bhusaṁ aratimajjhagaṁ. (Thi 338-9)

Illustration: aratiṁ, disgruntlement [with the celibate life]; rame, find delight

Disgruntlement [with the celibate life] cast off, I find delight alone in the woods

vane… eko rame aratiṁ vippahāyāti. (SN i 180)

➥ rāga:

• for rāga:
  • attachment
  • lust

Illustration: rāga, attachment

Bhikkhus, by much contemplating things that are a basis for attachment to sensuous pleasure, unarisen sensuous hankering arises, and arisen sensuous hankering increases and expands.

Kāmarāgaṭṭhāniyānaṁ bhikkhave dhammānaṁ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattati. (SN v 84)

For one who abides contemplating the unloveliness of the body the proclivity to attachment to the phenomenon of loveliness is abandoned.

asubhānupassīnaṁ bhikkhave kāyasmiṁ viharataṁ yo subhāya dhātuyā rāgānusayo so pahīyati. (Iti 80)

When there is spiritually fettering delight, there is attachment. Where there is attachment, there is bondage [to individual existence].

nandiyā sati sārāgo hoti sārāge sati saṁyogo hoti. (SN iv 36)

The Buddha takes his food experiencing the flavour though not experiencing attachment to the flavour

rasapaṭisaṁvedi… no ca rasarāgapaṭisaṁvedī (MN ii 138)

This is the liberation from attachment, namely the liberation [from perceptually obscuring states] through [unlimited] detached awareness.

nissaraṇaṁ hetaṁ āvuso rāgassa yadidaṁ upekkhā cetovimutti. (DN iii 249)

When affected by a pleasant sense impression, he takes delight in it, he welcomes it, and persists in cleaving to it. The proclivity to attachment lurks within him.

So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. (MN iii 286)

➥ rāgā: (main article see: rāga)

Illustration: rāgā, attachment

In the theatre or arena, among beings who are not free of attachment, who are bound [to individual existence] by the bondage of attachment, an actor entertains them with charming things that excite them even more strongly to attachment.

Pubbe kho gāmaṇī sattā avītarāgā rāgabandhanabaddhā tesaṁ naṭo raṅgamajjhe samajjamajjhe ye dhammā rajanīyā te upasaṁharati bhiyyo sarāgāya. (SN iv 307)

➥ rāgo: (main article see: rāga)

Illustration: rāgo, attachment

• What do you think, headman? Before you saw Ciravāsi’s mother or heard about her, did you have any fondness, attachment, or love for her?

chando vā rāgo vā pemaṁ vā ti

• No, bhante. (SN iv 329-330)

If a blind man was sold a dirty garment, and was told it was beautiful and clean, when his vision was restored, his fondness and attachment regarding that garment would be abandoned.

chandarāgo so pahīyetha. (MN i 511)

Illustration: rāgo, lust

He sees women there lightly clad or lightly attired, and lust invades his mind.

rāgo cittaṁ anuddhaṁseti. (SN ii 231)

Because they spend an excessive amount of time gazing at each other, lust was aroused and sensuous passion arose in their bodies.

Tesaṁ ativelaṁ aññamaññaṁ upanijjhāyataṁ sārāgo udapādi pariḷāho kāyasmiṁ okkami. (DN iii 88)

➥ rāgaṁ: (main article see: rāga)

Illustration: rāgaṁ, attachment

When the perception of the unlastingness [of the five aggregates] is developed and cultivated,

aniccasaññā bhikkhave bhāvitā bahulīkatā

• it destroys all attachment to sensuous pleasure

sabbaṁ kāmarāgaṁ pariyādiyati

• it destroys all attachment to the refined material states of awareness

sabbaṁ rūparāgaṁ pariyādiyati

• it destroys all attachment to individual existence

sabbaṁ bhavarāgaṁ pariyādiyati. (SN iii 155)

➥ rāgena: (main article see: rāga)

Illustration: rāgena, lust

Erections (aṅgajātaṁ kammaniyaṁ hoti) are caused by a distended bowel or bladder, by bodily energies, from the sting of hairy caterpillars (?), or by lust (rāgena vaccena passāvena vātena uccāliṅgapāṇakadaṭṭhena). (Vin.3.37-8)

Illustration: rāgena, lust

I am burning with lust for sensuous pleasure, my mind is burning. Please tell me how to extinguish it, out of tender concern, O Gotama clansman.

Kāmarāgena ḍayhāmi cittaṁ me pariḍayhati
Sādhu nibbāpanaṁ brūhi anukampāya gotamāti. (SN i 188)

➥ rūpa:

• for rūpa:
  • sight/s
  • visible object
  • matter
  • refined material states of awareness
  • refined material plane of existence
  • bodily form
  • shape
  • appearance
• for rūpin:
  • material
• for arūpa:
  • the immaterial states of awareness
  • immaterial plane of existence

Illustration: rūpa, visible object; rūpaṁ, sight

I see no single visible object so attractive, so sensuous, so intoxicating, so captivating, so infatuating, so obstructive to the reaching of unsurpassed safety from [the danger of] bondage [to individual existence], as the sight of a woman.

Nāhaṁ bhikkhave aññaṁ ekarūpampi samanupassāmi yaṁ evaṁ rajanīyaṁ evaṁ kamanīyaṁ evaṁ madanīyaṁ evaṁ bandhanīyaṁ evaṁ mucchanīyaṁ evaṁ antarāyakaraṁ anuttarassa yogakkhemassa adhigamāya yathayidaṁ bhikkhave itthirūpaṁ. (AN iii 68)

Illustration: rūpa, appearance

Four persons in the world:

1) He who guages by appearance, and whose faith is inspired by appearance

rūpappamāṇo rūpappasanno

2) He who guages by voice, and whose faith is inspired by voice

ghosappamāṇo ghosappasanno

3) He who guages by asceticism, and whose faith is inspired by asceticism

lūkhappamāṇo lūkhappasanno

4) He who guages by the teaching, and whose faith is inspired by the teaching

dhammappamāṇo dhammappasanno. (AN ii 71)

Illustration: rūpa, the refined material plane of existence; arūpa, the immaterial plane of existence

Three further types of craving

Aparā pi tisso taṇhā

• craving for the sensuous plane of existence

kāmataṇhā

• craving for the refined material plane of existence

rūpataṇhā

• craving for the immaterial plane of existence.

arūpataṇhā. (DN iii 216)

There are three states of individual existence

tayo me āvuso bhavā

• individual existence in the sensuous plane of existence

kāmabhavo

• individual existence in the refined material plane of existence

rūpabhavo

• individual existence in the immaterial plane of existence

arūpabhavo. (MN i 50)

• Three further varietes of craving:

aparā pi tisso taṇhā

• craving for refined material states of awareness

rūpataṇhā

• craving for immaterial states of awareness

arūpataṇhā

• craving for the ending [of originated phenomena]

nirodhataṇhā. (DN iii 216)

Illustration: rūpa, bodily form

The four great material phenomena are the indispensible and necessary conditions by which the aggregate of bodily form is to be discerned.

Cattāro kho bhikkhu mahābhūtā hetu cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. (MN iii 17)

The ignorant Everyman considers bodily form to be the [absolute] Selfhood, or the [absolute] Selfhood to be corporeal, or that bodily form to be part of the [absolute] Selfhood, or that the [absolute] Selfhood to be part of bodily form.

rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ

If that bodily form changes and alters, his mind is preoccupied with the change.

Tassa taṁ rūpaṁ vipariṇamati aññathā hoti tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. (MN iii 228)

Why is it called bodily form? It is harassed, therefore it is called bodily form.

Kiñca bhikkhave rūpaṁ vadetha: rūppatī ti kho bhikkhave tasmā rūpanti vuccati.

Harassed by what? By cold, heat, hunger, thirst, horseflies, mosquitoes, wind, sun, snakes.

Kena rūppati: sītena pi ruppati uṇhena pi ruppati jighacchāya pi ruppati pipāsāya pi ruppati ḍaṁsamakasavātātapasiriṁsapasamphassena pi ruppati. (SN iii 86)

If bodily form was endowed with personal qualities it would not lead to affliction and it would be possible to demand of bodily form: ‘My bodily form: be thus! My bodily form: be not thus!’

rūpañca hidaṁ bhikkhave attā abhavissa nayidaṁ rūpaṁ ābādhāya saṁvatteyya labbhetha ca rūpe evaṁ me rūpaṁ hotu evaṁ me rūpaṁ mā ahosī ti. (SN iii 66-7)

And what is the aggregate of grasped bodily form? The four great material phenomena and any bodily form derived from the four great material phenomena.

Katamo cāvuso rūpūpādānakkhandho? Cattāri ca mahābhūtāni catunnañca mahābhūtānaṁ upādāya rūpaṁ. (MN i 185)

➥ rūpe: (main article see: rūpa)

Illustration: rūpe, sights

Brahmanic sacrifices glorify sights and sounds, also flavours, sensuous pleasures, and women.

Rūpe ca sadde ca atho rase ca
Kāmitthiyo cābhivadanti yaññā. (Vin.1.37)

➥ rūpā: (main article see: rūpa)

Illustration: rūpā, sights

These five varieties of sensuous pleasure are seen in a woman’s body: charming sights, sounds, tastes, odours, and physical sensations;

Pañcakāmaguṇā ete itthirūpasmiṁ dissare
Rūpā saddā rasā gandhā phoṭṭhabbā ca manoramā. (AN iii 69)

Illustration: rūpā, visible objects

There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming.

Santi kho puṇṇa cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. (MN iii 267)

➥ rūpaṁ: (main article see: rūpa)

Illustration: rūpaṁ, visible object

It sees a visible object via its visual sense

cakkhunāpi rūpaṁ passati. (DN ii 338)

Illustration: rūpaṁ, matter

Threefold classification of matter

Tividhena rūpasaṅgaho

• visible and tangible matter

sanidassanasappaṭighaṁ rūpaṁ

• invisible and tangible matter

anidassanasappaṭighaṁ rūpaṁ

• invisible and intangible matter.

anidassanaappaṭighaṁ rūpaṁ. (DN iii 217)

Illustration: rūpaṁ, bodily form

• What do you think, Aggivessana? When you say that bodily form is “my [absolute] Selfhood,” do you wield the power over this bodily form as to command it ‘My bodily form: be thus! My bodily form: be not thus!’?

Rūpaṁ me attā ti. Vattati te tasmiṁ rūpe vaso evaṁ me rūpaṁ hotu evaṁ me rūpaṁ mā ahosī ti?

• No, Master Gotama. (MN i 232)

With reference to this [wretched human] body, the one of extensive wisdom has taught that with the abandonment of three things one sees the bodily form discarded.

Yo imaṁ kāyaṁ gārayhaṁ bhuripaññena desitaṁ
pahānaṁ tiṇṇaṁ dhammānaṁ rūpaṁ passetha chaḍḍitaṁ.

When vitality, warmth, and consciousness leave this [wretched human] body, then it lies there cast away: food for others, senseless

Āyu usmā ca viññāṇaṁ yadā kāyaṁ jahantimaṁ
Apaviddho tadā seti parabhattaṁ acetanaṁ. (SN iii 143)

Friends, just as when space is enclosed with timber, vines, grass, and clay, it is considered a ‘house,’

Seyyathā pi āvuso kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agāraṁ tveva saṅkhaṁ gacchati;

likewise when space is enclosed by bones, tendons, muscle, and fascia, it is considered a ‘bodily form.’

evameva kho āvuso aṭṭhiñca paṭicca nahāruñca paṭicca maṁsañca paṭicca cammañca paṭicca ākāso parivārito rūpaṁ tveva saṅkhaṁ gacchati. (MN i 190)

➥ rūpī: (main article see: rūpa)

Illustration: rūpī, material

This my body is material, is made of the four great material phenomena

ayaṁ kho me kāyo rūpī cātummahābhūtiko. (DN i 76)

➥ rūpāni: (main article see: rūpa)

Illustration: rūpāni, shape

So I, Anuruddhas, abiding diligently, vigorously, and resolutely applied [to the practice], perceived the light-manifestation but did not see shapes (though light is visible, it is not a shape).

obhāsampi hi kho sañjānāmi na ca rūpāni passāmi.

Then for a whole night and a whole day and a whole night and day I saw shapes but did not perceive the light-manifestation.

Rūpāni hi kho passāmi na ca obhāsaṁ sañjānāmi.

Concerning this, Anuruddhas, it occurred to me: 'It was at the time when I was ignoring the aspect of shape but contemplating the aspect of light that I perceived the light-manifestation but did not see shapes.

yasmiṁ hi kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasikaromi obhāsaṁ hi kho tasmiṁ samaye sañjānāmi na ca rūpāni passāmi.

But it was at the time when I was ignoring the aspect of the light, but was contemplating the aspect of shape that, for a whole night and a whole day and a whole night and day, I saw shapes but did not perceive the light-manifestation.

Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasikaromi. Rūpāni hi kho tasmiṁ hi samaye passāmi. Na ca obhāsaṁ sañjānāmi. Kevalampi rattiṁ kevalampi divasaṁ kevalampi rattindivanti. (MN iii 161)