Dīgha Nikāya 33

Translators: sujato

Long Discourses 33

Saṅgītisutta

Reciting in Concert

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari.
At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā.

Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
There he stayed in Cunda the smith’s mango grove.

Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any person at all.

Assosuṁ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti.
The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove.

Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ:
Then they went up to the Buddha, bowed, sat down to one side, and said to him,

“idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
“Sir, a new town hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been occupied by an ascetic or brahmin or any person at all.

Tañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti.
May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it.

Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti.
That would be for the lasting welfare and happiness of the Mallas of Pāvā.”

Adhivāsesi kho bhagavā tuṇhībhāvena.
The Buddha consented in silence.

Atha kho pāveyyakā mallā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sandhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ sandhāgāraṁ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhapetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu;
Then, knowing that the Buddha had consented, the Mallas got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha,

upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
bowed, stood to one side,

Ekamantaṁ ṭhitā kho te pāveyyakā mallā bhagavantaṁ etadavocuṁ:
and told him of their preparations, saying,

“sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito.

Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
“Please, sir, come at your convenience.”

Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.
Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east.

Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā.
The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.

Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.
The Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.

Atha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:
The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he dismissed them,

“abhikkantā kho, vāseṭṭhā, ratti.
“The night is getting late, Vāseṭṭhas.

Yassadāni tumhe kālaṁ maññathā”ti.
Please go at your convenience.”

“Evaṁ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
“Yes, sir,” replied the Mallas. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.

Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi:
Soon after they left, the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta,

“vigatathinamiddho kho, sāriputta, bhikkhusaṅgho.
“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness.

Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā.
Give them some Dhamma talk as you feel inspired.

Piṭṭhi me āgilāyati.
My back is sore,

Tamahaṁ āyamissāmī”ti.
I’ll stretch it.”

“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.
“Yes, sir,” Sāriputta replied.

Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā.
And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.

Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.
Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā.

Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:
With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and disputing, continually wounding each other with barbed words:

“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”

Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.
You’d think there was nothing but slaughter going on among the Jain ascetics.

Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.

Atha kho āyasmā sāriputto bhikkhū āmantesi:
Then Sāriputta told the mendicants about these things. He went on to say,

“nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato,

tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe.

Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
“That’s what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.

Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.

Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Katamo cāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito;
And what is that teaching?

yattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?

1. Ekaka
1. Ones

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.
There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.

Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Katamo eko dhammo?
What are the teachings grouped by one?

Sabbe sattā āhāraṭṭhitikā.
All sentient beings are sustained by food.

Sabbe sattā saṅkhāraṭṭhitikā.
All sentient beings are sustained by conditions.

Ayaṁ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.
These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.

Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

2. Duka
2. Twos

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.
There are teachings grouped by two that have been rightly explained by the Buddha.

Katame dve?
What are the teachings grouped by two?

Nāmañca rūpañca.
Name and form.

Avijjā ca bhavataṇhā ca.
Ignorance and craving for continued existence.

Bhavadiṭṭhi ca vibhavadiṭṭhi ca.
Views favoring continued existence and views favoring ending existence.

Ahirikañca anottappañca.
Lack of conscience and prudence.

Hirī ca ottappañca.
Conscience and prudence.

Dovacassatā ca pāpamittatā ca.
Being hard to admonish and having bad friends.

Sovacassatā ca kalyāṇamittatā ca.
Being easy to admonish and having good friends.

Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.
Skill in offenses and skill in resolving offenses.

Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.
Skill in meditative attainments and skill in emerging from those attainments.

Dhātukusalatā ca manasikārakusalatā ca.
Skill in the elements and skill in application of mind.

Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.
Skill in the sense fields and skill in dependent origination.

Ṭhānakusalatā ca aṭṭhānakusalatā ca.
Skill in what is possible and skill in what is impossible.

Ajjavañca lajjavañca.
Integrity and scrupulousness.

Khanti ca soraccañca.
Patience and gentleness.

Sākhalyañca paṭisanthāro ca.
Friendliness and hospitality.

Avihiṁsā ca soceyyañca.
Harmlessness and purity.

Muṭṭhassaccañca asampajaññañca.
Lack of mindfulness and lack of situational awareness.

Sati ca sampajaññañca.
Mindfulness and situational awareness.

Indriyesu aguttadvāratā ca bhojane amattaññutā ca.
Not guarding the sense doors and eating too much.

Indriyesu guttadvāratā ca bhojane mattaññutā ca.
Guarding the sense doors and moderation in eating.

Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of development.

Satibalañca samādhibalañca.
The power of mindfulness and the power of immersion.

Samatho ca vipassanā ca.
Serenity and discernment.

Samathanimittañca paggahanimittañca.
The foundation of serenity and the foundation of exertion.

Paggaho ca avikkhepo ca.
Exertion, and not being scattered.

Sīlavipatti ca diṭṭhivipatti ca.
Failure in ethics and failure in view.

Sīlasampadā ca diṭṭhisampadā ca.
Accomplishment in ethics and accomplishment in view.

Sīlavisuddhi ca diṭṭhivisuddhi ca.
Purification of ethics and purification of view.

Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ.
Purification of view and making an effort in line with that view.

Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ.
Inspiration, and making a suitable effort when inspired by inspiring places.

Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ.
To never be content with skillful qualities, and to never stop trying.

Vijjā ca vimutti ca.
Knowledge and freedom.

Khayeñāṇaṁ anuppādeñāṇaṁ.
Knowledge of ending and knowledge of non-arising.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.
These are the teachings grouped by two that have been rightly explained by the Buddha.

3. Tika
3. Threes

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.
There are teachings grouped by three that have been rightly explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

Katame tayo?
What are the teachings grouped by three?

Tīṇi akusalamūlāni—
Three unskillful roots:

lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.
greed, hate, and delusion.

Tīṇi kusalamūlāni—
Three skillful roots:

alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.
non-greed, non-hate, and non-delusion.

Tīṇi duccaritāni—
Three ways of performing bad conduct:

kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.
by body, speech, and mind.

Tīṇi sucaritāni—
Three ways of performing good conduct:

kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.
by body, speech, and mind.

Tayo akusalavitakkā—
Three unskillful thoughts:

kāmavitakko, byāpādavitakko, vihiṁsāvitakko.
sensuality, malice, and cruelty.

Tayo kusalavitakkā—
Three skillful thoughts:

nekkhammavitakko, abyāpādavitakko, avihiṁsāvitakko.
renunciation, good will, and harmlessness.

Tayo akusalasaṅkappā—
Three unskillful intentions:

kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo.
sensuality, malice, and cruelty.

Tayo kusalasaṅkappā—
Three skillful intentions:

nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo.
renunciation, good will, and harmlessness.

Tisso akusalasaññā—
Three unskillful perceptions:

kāmasaññā, byāpādasaññā, vihiṁsāsaññā.
sensuality, malice, and cruelty.

Tisso kusalasaññā—
Three skillful perceptions:

nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā.
renunciation, good will, and harmlessness.

Tisso akusaladhātuyo—
Three unskillful elements:

kāmadhātu, byāpādadhātu, vihiṁsādhātu.
sensuality, malice, and cruelty.

Tisso kusaladhātuyo—
Three skillful elements:

nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu.
renunciation, good will, and harmlessness.

Aparāpi tisso dhātuyo—
Another three elements:

kāmadhātu, rūpadhātu, arūpadhātu.
sensuality, form, and formlessness.

Aparāpi tisso dhātuyo—
Another three elements:

rūpadhātu, arūpadhātu, nirodhadhātu.
form, formlessness, and cessation.

Aparāpi tisso dhātuyo—
Another three elements:

hīnadhātu, majjhimadhātu, paṇītadhātu.
lower, middle, and higher.

Tisso taṇhā—
Three cravings:

kāmataṇhā, bhavataṇhā, vibhavataṇhā.
for sensual pleasures, to continue existence, and to end existence.

Aparāpi tisso taṇhā—
Another three cravings:

kāmataṇhā, rūpataṇhā, arūpataṇhā.
sensuality, form, and formlessness.

Aparāpi tisso taṇhā—
Another three cravings:

rūpataṇhā, arūpataṇhā, nirodhataṇhā.
form, formlessness, and cessation.

Tīṇi saṁyojanāni—
Three fetters:

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
substantialist view, doubt, and misapprehension of precepts and observances.

Tayo āsavā—
Three defilements:

kāmāsavo, bhavāsavo, avijjāsavo.
sensuality, desire for continued existence, and ignorance.

Tayo bhavā—
Three realms of existence:

kāmabhavo, rūpabhavo, arūpabhavo.
sensual, form, and formless.

Tisso esanā—
Three searches:

kāmesanā, bhavesanā, brahmacariyesanā.
for sensual pleasures, for continued existence, and for a spiritual path.

Tisso vidhā—
Three kinds of discrimination:

seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā.
‘I’m better’, ‘I’m equal’, and ‘I’m worse’.

Tayo addhā—
Three periods:

atīto addhā, anāgato addhā, paccuppanno addhā.
past, future, and present.

Tayo antā—
Three extremes:

sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto.
substantial reality, the origin of substantial reality, and the cessation of substantial reality.

Tisso vedanā—
Three feelings:

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
pleasure, pain, and neutral.

Tisso dukkhatā—
Three forms of suffering:

dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.
the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing.

Tayo rāsī—
Three heaps:

micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi.
the heap of surety in the wrong way, the heap of surety in the right way, and the heap of lack of surety.

Tayo tamā—
Three darknesses:

atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati.
one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present.

Tīṇi tathāgatassa arakkheyyāni—
Three things a Realized One need not hide:

parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya:
The Realized One’s behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking:

‘mā me idaṁ paro aññāsī’ti.
‘Don’t let others find this out about me!’

Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya:

‘mā me idaṁ paro aññāsī’ti.

Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya:

‘mā me idaṁ paro aññāsī’ti.

Tayo kiñcanā—
Three possessions:

rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ.
greed, hate, and delusion.

Tayo aggī—
Three fires:

rāgaggi, dosaggi, mohaggi.
greed, hate, and delusion.

Aparepi tayo aggī—
Another three fires:

āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.
a fire for those worthy of offerings dedicated to the gods, a fire for householders, and a fire for those worthy of a religious donation.

Tividhena rūpasaṅgaho—
Threefold classification of the physical:

sanidassanasappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassanaappaṭighaṁ rūpaṁ.
visible and resistant, invisible and resistant, and invisible and non-resistant.

Tayo saṅkhārā—
Three choices:

puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro.
good choices, bad choices, and imperturbable choices.

Tayo puggalā—
Three individuals:

sekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo.
a trainee, an adept, and one who is neither a trainee nor an adept.

Tayo therā—
Three seniors:

jātithero, dhammathero, sammutithero.
a senior by birth, a senior in the teaching, and a senior by convention.

Tīṇi puññakiriyavatthūni—
Three grounds for making merit:

dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu.
giving, ethical conduct, and meditation.

Tīṇi codanāvatthūni—
Three grounds for accusations:

diṭṭhena, sutena, parisaṅkāya.
what is seen, heard, and suspected.

Tisso kāmūpapattiyo—
Three kinds of sensual rebirth:

santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld.

Ayaṁ paṭhamā kāmūpapatti.
This is the first kind of sensual rebirth.

Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī.
There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the Gods Who Love to Imagine.

Ayaṁ dutiyā kāmūpapatti.
This is the second kind of sensual rebirth.

Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī.
There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the Gods Who Control what is Imagined by Others.

Ayaṁ tatiyā kāmūpapatti.
This is the third kind of sensual rebirth.

Tisso sukhūpapattiyo—
Three kinds of pleasant rebirth:

santāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā.
There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of Brahmā’s Host.

Ayaṁ paṭhamā sukhūpapatti.
This is the first pleasant rebirth.

Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.
There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.

Te kadāci karahaci udānaṁ udānenti:
Every so often they feel inspired to exclaim:

‘aho sukhaṁ, aho sukhan’ti, seyyathāpi devā ābhassarā.
‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of streaming radiance.

Ayaṁ dutiyā sukhūpapatti.
This is the second pleasant rebirth.

Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.
There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.

Te santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā.
Since they’re truly content, they experience pleasure. Namely, the gods replete with glory.

Ayaṁ tatiyā sukhūpapatti.
This is the third pleasant rebirth.

Tisso paññā—
Three kinds of wisdom:

sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā.
the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept.

Aparāpi tisso paññā—
Another three kinds of wisdom:

cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.
wisdom produced by thought, learning, and meditation.

Tīṇāvudhāni—
Three weapons:

sutāvudhaṁ, pavivekāvudhaṁ, paññāvudhaṁ.
learning, seclusion, and wisdom.

Tīṇindriyāni—
Three faculties:

anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.
the faculty of understanding that one’s enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened.

Tīṇi cakkhūni—
Three eyes:

maṁsacakkhu, dibbacakkhu, paññācakkhu.
the eye of the flesh, the eye of clairvoyance, and the eye of wisdom.

Tisso sikkhā—
Three trainings:

adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
in higher ethics, higher mind, and higher wisdom.

Tisso bhāvanā—
Three kinds of development:

kāyabhāvanā, cittabhāvanā, paññābhāvanā.
the development of physical endurance, the development of the mind, and the development of wisdom.

Tīṇi anuttariyāni—
Three unsurpassable qualities:

dassanānuttariyaṁ, paṭipadānuttariyaṁ, vimuttānuttariyaṁ.
unsurpassable seeing, practice, and freedom.

Tayo samādhī—
Three kinds of immersion:

savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.
Immersion with placing the mind and keeping it connected. Immersion without placing the mind, but just keeping it connected. Immersion without placing the mind or keeping it connected.

Aparepi tayo samādhī—
Another three kinds of immersion:

suññato samādhi, animitto samādhi, appaṇihito samādhi.
emptiness, signless, and undirected.

Tīṇi soceyyāni—
Three purities:

kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.
purity of body, speech, and mind.

Tīṇi moneyyāni—
Three kinds of sagacity:

kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.
sagacity of body, speech, and mind.

Tīṇi kosallāni—
Three skills:

āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ.
skill in progress, skill in regress, and skill in means.

Tayo madā—
Three vanities:

ārogyamado, yobbanamado, jīvitamado.
the vanity of health, the vanity of youth, and the vanity of life.

Tīṇi ādhipateyyāni—
Three ways of putting something in charge:

attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.
putting oneself, the world, or the teaching in charge.

Tīṇi kathāvatthūni—
Three topics of discussion:

atītaṁ vā addhānaṁ ārabbha kathaṁ katheyya:
You might discuss the past:

‘evaṁ ahosi atītamaddhānan’ti;
‘That is how it was in the past.’

anāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya:
You might discuss the future:

‘evaṁ bhavissati anāgatamaddhānan’ti;
‘That is how it will be in the future.’

etarahi vā paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya:
Or you might discuss the present:

‘evaṁ hoti etarahi paccuppannaṁ addhānan’ti.
‘This is how it is at present.’

Tisso vijjā—
Three knowledges:

pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā.
recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.

Tayo vihārā—
Three meditative abidings:

dibbo vihāro, brahmā vihāro, ariyo vihāro.
the heavenly meditation, the divine meditation, and the noble meditation.

Tīṇi pāṭihāriyāni—
Three demonstrations:

iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.
The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.
These are the teachings grouped by three that have been rightly explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

4. Catukka
4. Fours

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā.
There are teachings grouped by four that have been rightly explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

Katame cattāro?
What are the teachings grouped by four?

Cattāro satipaṭṭhānā.
Four kinds of mindfulness meditation:

Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Vedanāsu vedanānupassī …pe…
They meditate observing an aspect of feelings …

citte cittānupassī …pe…
mind …

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Cattāro sammappadhānā.
Four right efforts:

Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.

Cattāro iddhipādā.
Four bases of psychic power:

Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.

Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
They develop the basis of psychic power that has immersion due to mental development, and active effort.

Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
They develop the basis of psychic power that has immersion due to energy, and active effort.

Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
They develop the basis of psychic power that has immersion due to inquiry, and active effort.

Cattāri jhānāni.
Four absorptions:

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Catasso samādhibhāvanā.
Four ways of developing immersion further:

Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
There is a way of developing immersion further that leads to blissful meditation in the present life.

Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.
There is a way of developing immersion further that leads to gaining knowledge and vision.

Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
There is a way of developing immersion further that leads to mindfulness and awareness.

Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
There is a way of developing immersion further that leads to the ending of defilements.

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati?
And what is the way of developing immersion further that leads to blissful meditation in the present life?

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ …
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

pe…
second absorption …

catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.

Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
This is the way of developing immersion further that leads to blissful meditation in the present life.

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati?
And what is the way of developing immersion further that leads to gaining knowledge and vision?

Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.
A mendicant focuses on the perception of light, concentrating on the perception of day regardless of whether it’s night or day.

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.
This is the way of developing immersion further that leads to gaining knowledge and vision.

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?
And what is the way of developing immersion further that leads to mindfulness and awareness?

Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
A mendicant knows feelings as they arise, as they remain, and as they go away.

Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
They know perceptions as they arise, as they remain, and as they go away.

Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
They know thoughts as they arise, as they remain, and as they go away.

Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
This is the way of developing immersion further that leads to mindfulness and awareness.

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?
And what is the way of developing immersion further that leads to the ending of defilements?

Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.
A mendicant meditates observing rise and fall in the five grasping aggregates.

Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo.
‘Such is form, such is the origin of form, such is the ending of form.

Iti vedanā …pe…
Such are feelings …

iti saññā …
perceptions …

iti saṅkhārā …
choices …

iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo.
consciousness, such is the origin of consciousness, such is the ending of consciousness.’

Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
This is the way of developing immersion further that leads to the ending of defilements.

Catasso appamaññā.
Four limitless states:

Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
A mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Karuṇāsahagatena cetasā …pe…
They meditate spreading a heart full of compassion …

muditāsahagatena cetasā …pe…
rejoicing …

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Cattāro āruppā.
Four formless states:

Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
A mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.

Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.

Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.

Cattāri apassenāni.
Four supports:

Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.

Cattāro ariyavaṁsā.
Four noble traditions:

Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
A mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down.

Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.

Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
Furthermore, a mendicant is content with any kind of almsfood …

Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.

Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
Furthermore, a mendicant is content with any kind of lodgings …

Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.

Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti.
Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation.

Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.

Cattāri padhānāni.
Four efforts:

Saṁvarapadhānaṁ pahānapadhānaṁ bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ.
The efforts to restrain, to give up, to develop, and to preserve.

Katamañcāvuso, saṁvarapadhānaṁ?
And what is the effort to restrain?

Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.

Sotena saddaṁ sutvā …
When they hear a sound with their ears …

ghānena gandhaṁ ghāyitvā …
When they smell an odor with their nose …

jivhāya rasaṁ sāyitvā …
When they taste a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …
When they feel a touch with their body …

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

Idaṁ vuccatāvuso, saṁvarapadhānaṁ.
This is called the effort to restrain.

Katamañcāvuso, pahānapadhānaṁ?
And what is the effort to give up?

Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti;
It’s when a mendicant doesn’t tolerate a sensual,

uppannaṁ byāpādavitakkaṁ …pe…
malicious,

uppannaṁ vihiṁsāvitakkaṁ …pe…
or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and obliterates it.

uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti.
They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.

Idaṁ vuccatāvuso, pahānapadhānaṁ.
This is called the effort to give up.

Katamañcāvuso, bhāvanāpadhānaṁ?
And what is the effort to develop?

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
It’s when a mendicant develops the awakening factors of mindfulness,

dhammavicayasambojjhaṅgaṁ bhāveti …
investigation of principles,

vīriyasambojjhaṅgaṁ bhāveti …
energy,

pītisambojjhaṅgaṁ bhāveti …
rapture,

passaddhisambojjhaṅgaṁ bhāveti …
tranquility,

samādhisambojjhaṅgaṁ bhāveti …
immersion,

upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.

Idaṁ vuccatāvuso, bhāvanāpadhānaṁ.
This is called the effort to develop.

Katamañcāvuso, anurakkhaṇāpadhānaṁ?
And what is the effort to preserve?

Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ.
It’s when a mendicant preserves a meditation subject that’s a fine foundation of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse.

Idaṁ vuccatāvuso, anurakkhaṇāpadhānaṁ.
This is called the effort to preserve.

Cattāri ñāṇāni—
Four knowledges:

dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ.
knowledge of the present phenomena, inferential knowledge, knowledge of others’ minds, and conventional knowledge.

Aparānipi cattāri ñāṇāni—
Another four knowledges:

dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

Cattāri sotāpattiyaṅgāni—
Four factors of stream-entry:

sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti.
associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.

Cattāri sotāpannassa aṅgāni.
Four factors of a stream-enterer:

Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti:
A noble disciple has experiential confidence in the Buddha:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho, bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

Dhamme aveccappasādena samannāgato hoti:
They have experiential confidence in the teaching:

‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

Saṅghe aveccappasādena samannāgato hoti:
They have experiential confidence in the Saṅgha:

‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.
And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

Cattāri sāmaññaphalāni—
Four fruits of the ascetic life:

sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.
stream-entry, once-return, non-return, and perfection.

Catasso dhātuyo—
Four elements:

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
earth, water, fire, and air.

Cattāro āhārā—
Four foods:

kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.

Catasso viññāṇaṭṭhitiyo.
Four bases for consciousness to remain:

Rūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati;
As long as consciousness remains, it remains involved with form, supported by form, founded on form. And with a sprinkle of relishing, it grows, increases, and matures.

vedanūpāyaṁ vā āvuso …
Or consciousness remains involved with feeling …

saññūpāyaṁ vā, āvuso …pe…
Or consciousness remains involved with perception …

saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati.
Or as long as consciousness remains, it remains involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it grows, increases, and matures.

Cattāri agatigamanāni—
Four prejudices:

chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati.
making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.

Cattāro taṇhuppādā—
Four things that give rise to craving:

cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
Craving arises in a mendicant for the sake of robes,

piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
almsfood,

senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
lodgings,

itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.
or rebirth in this or that state.

Catasso paṭipadā—
Four ways of practice:

dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.

Aparāpi catasso paṭipadā—
Another four ways of practice:

akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.
impatient practice, patient practice, taming practice, and calming practice.

Cattāri dhammapadāni—
Four footprints of the Dhamma:

anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ.
contentment, good will, right mindfulness, and right immersion.

Cattāri dhammasamādānāni—
Four ways of taking up practices:

atthāvuso, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.
There is a way of taking up practices that is painful now and results in future pain.

Atthāvuso, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.
There is a way of taking up practices that is painful now but results in future pleasure.

Atthāvuso, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.
There is a way of taking up practices that is pleasant now but results in future pain.

Atthāvuso, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
There is a way of taking up practices that is pleasant now and results in future pleasure.

Cattāro dhammakkhandhā—
Four spectrums of the teaching:

sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.
ethics, immersion, wisdom, and freedom.

Cattāri balāni—
Four powers:

vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
energy, mindfulness, immersion, and wisdom.

Cattāri adhiṭṭhānāni—
Four foundations:

paññādhiṭṭhānaṁ, saccādhiṭṭhānaṁ, cāgādhiṭṭhānaṁ, upasamādhiṭṭhānaṁ.
the foundations of wisdom, truth, generosity, and peace.

Cattāri pañhabyākaraṇāni—
Four ways of answering questions:

ekaṁsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.
There is a question that should be answered categorically. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside.

Cattāri kammāni—
Four deeds:

atthāvuso, kammaṁ kaṇhaṁ kaṇhavipākaṁ.
There are deeds that are dark with dark result.

Atthāvuso, kammaṁ sukkaṁ sukkavipākaṁ.
There are deeds that are bright with bright result.

Atthāvuso, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.
There are deeds that are dark and bright with dark and bright result.

Atthāvuso, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.
There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

Cattāro sacchikaraṇīyā dhammā—
Four things to be realized:

pubbenivāso satiyā sacchikaraṇīyo;
Past lives are to be realized with recollection.

sattānaṁ cutūpapāto cakkhunā sacchikaraṇīyo;
The passing away and rebirth of sentient beings is to be realized with vision.

aṭṭha vimokkhā kāyena sacchikaraṇīyā;
The eight liberations are to be realized with direct meditative experience.

āsavānaṁ khayo paññāya sacchikaraṇīyo.
The ending of defilements is to be realized with wisdom.

Cattāro oghā—
Four floods:

kāmogho, bhavogho, diṭṭhogho, avijjogho.
the floods of sensuality, desire for rebirth, views, and ignorance.

Cattāro yogā—
Four yokes:

kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.
the yokes of sensuality, desire for rebirth, views, and ignorance.

Cattāro visaññogā—
Four unyokings:

kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.
unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.

Cattāro ganthā—
Four ties:

abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho.
the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.

Cattāri upādānāni—
Four kinds of grasping:

kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
grasping at sensual pleasures, views, precepts and observances, and theories of a self.

Catasso yoniyo—
Four kinds of reproduction:

aṇḍajayoni, jalābujayoni, saṁsedajayoni, opapātikayoni.
reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.

Catasso gabbhāvakkantiyo.
Four kinds of conception:

Idhāvuso, ekacco asampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ paṭhamā gabbhāvakkanti.
Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.

Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ dutiyā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception.

Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ tatiyā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception.

Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṁ catutthā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.

Cattāro attabhāvapaṭilābhā.
Four kinds of reincarnation:

Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.
There is a reincarnation where only one’s own intention is effective, not that of others.

Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.
There is a reincarnation where only the intention of others is effective, not one’s own.

Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.
There is a reincarnation where both one’s own and others’ intentions are effective.

Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.
There is a reincarnation where neither one’s own nor others’ intentions are effective.

Catasso dakkhiṇāvisuddhiyo.
Four ways of purifying a religious donation:

Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
There’s a religious donation that’s purified by the giver, not the recipient.

Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
There’s a religious donation that’s purified by the recipient, not the giver.

Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
There’s a religious donation that’s purified by neither the giver nor the recipient.

Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
There’s a religious donation that’s purified by both the giver and the recipient.

Cattāri saṅgahavatthūni—
Four ways of being inclusive:

dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.
giving, kindly words, taking care, and equality.

Cattāro anariyavohārā—
Four ignoble expressions:

musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.
speech that’s false, divisive, harsh, or nonsensical.

Cattāro ariyavohārā—
Four noble expressions:

musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.
refraining from speech that’s false, divisive, harsh, or nonsensical.

Aparepi cattāro anariyavohārā—
Another four ignoble expressions:

adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.
saying you’ve seen, heard, thought, or known something, but you haven’t.

Aparepi cattāro ariyavohārā—
Another four noble expressions:

adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.
saying you haven’t seen, heard, thought, or known something, and you haven’t.

Aparepi cattāro anariyavohārā—
Another four ignoble expressions:

diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.
saying you haven’t seen, heard, thought, or known something, and you have.

Aparepi cattāro ariyavohārā—
Another four noble expressions:

diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.
saying you’ve seen, heard, thought, or known something, and you have.

Cattāro puggalā.
Four persons:

Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.
One person mortifies themselves, committed to the practice of mortifying themselves.

Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.
One person mortifies others, committed to the practice of mortifying others.

Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.
One person mortifies themselves and others, committed to the practice of mortifying themselves and others.

Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.
One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.

So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
They live without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine.

Aparepi cattāro puggalā.
Another four persons:

Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya.
One person practices to benefit themselves, but not others.

Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya.
One person practices to benefit others, but not themselves.

Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya.
One person practices to benefit neither themselves nor others.

Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca.
One person practices to benefit both themselves and others.

Aparepi cattāro puggalā—
Another four persons:

tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.
the dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.

Aparepi cattāro puggalā—
Another four persons:

samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.
the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā;
These are the teachings grouped by four that have been rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is finished.

5. Pañcaka
5. Fives

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā.
There are teachings grouped by five that have been rightly explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

Katame pañca?
What are the teachings grouped by five?

Pañcakkhandhā.
Five aggregates:

Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.
form, feeling, perception, choices, and consciousness.

Pañcupādānakkhandhā.
Five grasping aggregates:

Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.
form, feeling, perception, choices, and consciousness.

Pañca kāmaguṇā.
Five kinds of sensual stimulation:

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā,
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

sotaviññeyyā saddā …
Sounds known by the ear …

ghānaviññeyyā gandhā …
Smells known by the nose …

jivhāviññeyyā rasā …
Tastes known by the tongue …

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Pañca gatiyo—
Five destinations:

nirayo, tiracchānayoni, pettivisayo, manussā, devā.
hell, the animal realm, the ghost realm, humanity, and the gods.

Pañca macchariyāni—
Five kinds of stinginess:

āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.
stinginess with dwellings, families, material possessions, praise, and the teachings.

Pañca nīvaraṇāni—
Five hindrances:

kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.
sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

Pañca orambhāgiyāni saṁyojanāni—
Five lower fetters:

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.
substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.

Pañca uddhambhāgiyāni saṁyojanāni—
Five higher fetters:

rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā.
desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.

Pañca sikkhāpadāni—
Five precepts:

pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.
refraining from killing living creatures, stealing, sexual misconduct, lying, and drinking alcohol, which is a basis for negligence.

Pañca abhabbaṭṭhānāni.
Five things that can’t be done:

Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ. Abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ. Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto.
A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person.

Pañca byasanāni—
Five losses:

ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ.
loss of relatives, wealth, health, ethics, and view.

Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

Pañca sampadā—
Five endowments:

ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.
endowment with relatives, wealth, health, ethics, and view.

Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

Pañca ādīnavā dussīlassa sīlavipattiyā.
Five drawbacks for an unethical person because of their failure in ethics:

Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati,
Firstly, an unethical person loses substantial wealth on account of negligence.

ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
This is the first drawback.

Puna caparaṁ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati,
Furthermore, an unethical person gets a bad reputation.

ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
This is the second drawback.

Puna caparaṁ, āvuso, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto,
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.
This is the third drawback.

Puna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti,
Furthermore, an unethical person feels lost when they die.

ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
This is the fourth drawback.

Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati,
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.
This is the fifth drawback.

Pañca ānisaṁsā sīlavato sīlasampadāya.
Five benefits for an ethical person because of their accomplishment in ethics:

Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati,
Firstly, an ethical person gains substantial wealth on account of diligence.

ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
This is the first benefit.

Puna caparaṁ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati,
Furthermore, an ethical person gets a good reputation.

ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
This is the second benefit.

Puna caparaṁ, āvuso, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto,
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
This is the third benefit.

Puna caparaṁ, āvuso, sīlavā sīlasampanno asammūḷho kālaṁ karoti,
Furthermore, an ethical person dies not feeling lost.

ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
This is the fourth benefit.

Puna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati,
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.
This is the fifth benefit.

Codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.
A mendicant who wants to accuse another should first establish five things in themselves:

Kālena vakkhāmi no akālena,
I will speak at the right time, not at the wrong time.

bhūtena vakkhāmi no abhūtena,
I will speak truthfully, not falsely.

saṇhena vakkhāmi no pharusena,
I will speak gently, not harshly.

atthasaṁhitena vakkhāmi no anatthasaṁhitena,
I will speak beneficially, not harmfully.

mettacittena vakkhāmi no dosantarenāti.
I will speak lovingly, not from secret hate.

Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.
A mendicant who wants to accuse another should first establish these five things in themselves.

Pañca padhāniyaṅgāni.
Five factors that support meditation:

Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:
A mendicant has faith in the Realized One’s awakening:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.
They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

Asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu.
They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

Pañca suddhāvāsā—
Five pure abodes:

avihā, atappā, sudassā, sudassī, akaniṭṭhā.
Aviha, Atappa, the Gods Fair to See, the Fair Seeing Gods, and Akaniṭṭha.

Pañca anāgāmino—
Five non-returners:

antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī.
one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.

Pañca cetokhilā.
Five kinds of emotional barrenness:

Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.
Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.

Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness.

Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…
Furthermore, a mendicant has doubts about the teaching …

saṅghe kaṅkhati vicikicchati …
the Saṅgha …

sikkhāya kaṅkhati vicikicchati …
the training …

sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.
A mendicant is angry and upset with their spiritual companions, resentful and closed off.

Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness.

Pañca cetasovinibandhā.
Five emotional shackles:

Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.

Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.

Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

Ayaṁ paṭhamo cetaso vinibandho.
This is the first emotional shackle.

Puna caparaṁ, āvuso, bhikkhu kāye avītarāgo hoti …pe…
Furthermore, a mendicant isn’t free of greed for the body …

rūpe avītarāgo hoti …pe…
They’re not free of greed for form …

puna caparaṁ, āvuso, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe…
They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing …

puna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.
They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’

Yo so, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

Ayaṁ pañcamo cetaso vinibandho.
This is the fifth emotional shackle.

Pañcindriyāni—
Five faculties:

cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
eye, ear, nose, tongue, and body.

Aparānipi pañcindriyāni—
Another five faculties:

sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.
pleasure, pain, happiness, sadness, and equanimity.

Aparānipi pañcindriyāni—
Another five faculties:

saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
faith, energy, mindfulness, immersion, and wisdom.

Pañca nissaraṇiyā dhātuyo.
Five elements of escape:

Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Take a case where a mendicant focuses on sensual pleasures, but their mind isn’t secure, confident, settled, and decided about them.

Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on renunciation, their mind is secure, confident, settled, and decided about it.

Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi.
Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.

Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.

Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.
This is how the escape from sensual pleasures is explained.

Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Take another case where a mendicant focuses on ill will, but their mind isn’t secure …

Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on good will, their mind becomes secure …

Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena.
Their mind is in a good state … well detached from ill will.

Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.

Idamakkhātaṁ byāpādassa nissaraṇaṁ.
This is how the escape from ill will is explained.

Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Take another case where a mendicant focuses on harming, but their mind isn’t eager …

Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on compassion, their mind becomes secure …

Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya.
Their mind is in a good state … well detached from harming.

Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.

Idamakkhātaṁ vihesāya nissaraṇaṁ.
This is how the escape from harming is explained.

Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Take another case where a mendicant focuses on form, but their mind isn’t secure …

Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on the formless, their mind becomes secure …

Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi.
Their mind is in a good state … well detached from forms.

Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.

Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.
This is how the escape from forms is explained.

Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Take a case where a mendicant focuses on substantial reality, but their mind isn’t secure, confident, settled, and decided about it.

Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on the ending of substantial reality, their mind is secure, confident, settled, and decided about it.

Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena.
Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.

Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.

Idamakkhātaṁ sakkāyassa nissaraṇaṁ.
This is how the escape from substantial reality is explained.

Pañca vimuttāyatanāni.
Five opportunities for freedom:

Idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.
Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.

Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.

Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.

Idaṁ paṭhamaṁ vimuttāyatanaṁ.
This is the first opportunity for freedom.

Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti …pe…
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. …

api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti …pe…
Or the mendicant recites the teaching in detail as they learned and memorized it. …

api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati …pe…
Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. …

api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.
Or a meditation subject as a foundation of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom.

Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom.

Idaṁ pañcamaṁ vimuttāyatanaṁ.
This is the fifth opportunity for freedom.

Pañca vimuttiparipācanīyā saññā—
Five perceptions that ripen in freedom:

aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.
the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā;
These are the teachings grouped by five that have been rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

6. Chakka
6. Sixes

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;
There are teachings grouped by six that have been rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

Katame cha?
What are the teachings grouped by six?

Cha ajjhattikāni āyatanāni—
Six interior sense fields:

cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.
eye, ear, nose, tongue, body, and mind.

Cha bāhirāni āyatanāni—
Six exterior sense fields:

rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.
sights, sounds, smells, tastes, touches, and ideas.

Cha viññāṇakāyā—
Six classes of consciousness:

cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.
eye, ear, nose, tongue, body, and mind consciousness.

Cha phassakāyā—
Six classes of contact:

cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.
contact through the eye, ear, nose, tongue, body, and mind.

Cha vedanākāyā—
Six classes of feeling:

cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
feeling born of contact through the eye, ear, nose, tongue, body, and mind.

Cha saññākāyā—
Six classes of perception:

rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
perceptions of sights, sounds, smells, tastes, touches, and ideas.

Cha sañcetanākāyā—
Six bodies of intention:

rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.
intention regarding sights, sounds, smells, tastes, touches, and ideas.

Cha taṇhākāyā—
Six classes of craving:

rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
craving for sights, sounds, smells, tastes, touches, and ideas.

Cha agāravā.
Six kinds of disrespect:

Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre agāravo viharati appatisso.
A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.

Cha gāravā.
Six kinds of respect:

Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso.
A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.

Cha somanassūpavicārā.
Six preoccupations with happiness:

Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati;
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness.

sotena saddaṁ sutvā …
Hearing a sound with the ear …

ghānena gandhaṁ ghāyitvā …
Smelling an odor with the nose …

jivhāya rasaṁ sāyitvā …
Tasting a flavor with the tongue …

kāyena phoṭṭhabbaṁ phusitvā.
Feeling a touch with the body …

Manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati.
Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for happiness.

Cha domanassūpavicārā.
Six preoccupations with sadness:

Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati …pe…
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for sadness. …

manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati.
Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for sadness.

Cha upekkhūpavicārā.
Six preoccupations with equanimity:

Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati …pe…
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for equanimity. …

manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.
Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for equanimity.

Cha sāraṇīyā dhammā.
Six warm-hearted qualities:

Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private.

Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
This too is a warm-hearted quality.

Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private.

Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
This too is a warm-hearted quality.

Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.
Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.

Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
This too is a warm-hearted quality.

Puna caparaṁ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
This too is a warm-hearted quality.

Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering.

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

Cha vivādamūlāni.
Six roots of arguments:

Idhāvuso, bhikkhu kodhano hoti upanāhī.
Firstly, a mendicant is irritable and hostile.

Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.

Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ.
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.

Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.
If you see such a root of arguments in yourselves or others, you should try to give up this bad thing.

Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
If you don’t see it, you should practice so that it doesn’t come up in the future.

Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
That’s how to give up this bad root of arguments, so it doesn’t come up in the future.

Puna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī …pe…
Furthermore, a mendicant is offensive and contemptuous …

issukī hoti maccharī …pe…
They’re jealous and stingy …

saṭho hoti māyāvī …
They’re devious and deceitful …

pāpiccho hoti micchādiṭṭhī …
They have corrupt wishes and wrong view …

sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī …pe…
They’re attached to their own views, holding them tight, and refusing to let go.

yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.

Cha dhātuyo—
Six elements:

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
earth, water, fire, air, space, and consciousness.

Cha nissaraṇiyā dhātuyo.
Six elements of escape:

Idhāvuso, bhikkhu evaṁ vadeyya:
Take a mendicant who says:

‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,
‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti.
Yet somehow ill will still occupies my mind.’

So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.

Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,

Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
yet somehow ill will still occupies the mind.

Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti.
For it is the heart’s release by love that is the escape from ill will.’

Idha panāvuso, bhikkhu evaṁ vadeyya:
Take another mendicant who says:

‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti,
Yet somehow the thought of harming still occupies my mind.’

so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
They should be told, ‘Not so, venerable! …

Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,

atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.

Nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇā cetovimuttī’ti.
For it is the heart’s release by compassion that is the escape from thoughts of harming.’

Idha panāvuso, bhikkhu evaṁ vadeyya:
Take another mendicant who says:

‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

Atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti,
Yet somehow discontent still occupies my mind.’

Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,

atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.

Nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditā cetovimuttī’ti.
For it is the heart’s release by rejoicing that is the escape from discontent.’

Idha panāvuso, bhikkhu evaṁ vadeyya:
Take another mendicant who says:

‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

Atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.
Yet somehow desire still occupies my mind.’

Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,

atha ca panassa rāgo cittaṁ pariyādāya ṭhassati netaṁ ṭhānaṁ vijjati.

Nissaraṇaṁ hetaṁ, āvuso, rāgassa, yadidaṁ upekkhā cetovimuttī’ti.
For it is the heart’s release by equanimity that is the escape from desire.’

Idha panāvuso, bhikkhu evaṁ vadeyya:
Take another mendicant who says:

‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

Atha ca pana me nimittānusāri viññāṇaṁ hotī’ti.
Yet somehow my consciousness still follows after signs.’

Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,

atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati.

Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti.
For it is the signless release of the heart that is the escape from all signs.’

Idha panāvuso, bhikkhu evaṁ vadeyya:
Take another mendicant who says:

‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi,
‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.

atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.
Yet somehow the dart of doubt and indecision still occupies my mind.’

So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.

Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ asmīti vigate ayamahamasmīti asamanupassato,
It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,

atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
yet somehow the dart of doubt and indecision still occupy the mind.

Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’

Cha anuttariyāni—
Six unsurpassable things:

dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.
the unsurpassable seeing, listening, acquisition, training, service, and recollection.

Cha anussatiṭṭhānāni—
Six topics for recollection:

buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.
the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.

Cha satatavihārā.
Six consistent responses:

Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.

Sotena saddaṁ sutvā …pe…
Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body …

manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.

Chaḷābhijātiyo.
Six classes of rebirth:

Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.
Someone born into a dark class gives rise to a dark result.

Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.
Someone born into a dark class gives rise to a bright result.

Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.
Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright.

Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.
Someone born into a bright class gives rise to a bright result.

Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.
Someone born into a bright class gives rise to a dark result.

Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.
Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.

Cha nibbedhabhāgiyā saññā—
Six perceptions that help penetration:

aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;
These are the teachings grouped by six that have been rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

7. Sattaka
7. Sevens

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;
There are teachings grouped by seven that have been rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

Katame satta?
What are the teachings grouped by seven?

Satta ariyadhanāni—
Seven riches of the noble ones:

saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.
the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.

Satta bojjhaṅgā—
Seven awakening factors:

satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.
mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.

Satta samādhiparikkhārā—
Seven prerequisites for immersion:

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.
right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness.

Satta asaddhammā—
Seven bad qualities:

idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.
a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.

Satta saddhammā—
Seven good qualities:

idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.
a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise.

Satta sappurisadhammā—
Seven aspects of the teachings of the true persons:

idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.
a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows people.

Satta niddasavatthūni.
Seven qualifications for graduation:

Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.
A mendicant has a keen enthusiasm to undertake the training …

Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.
to examine the teachings …

Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.
to get rid of desires …

Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.
for retreat …

Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo.
to rouse up energy …

Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.
for mindfulness and alertness …

Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.
to penetrate theoretically. And they don’t lose these desires in the future.

Satta saññā—
Seven perceptions:

aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.

Satta balāni—
Seven powers:

saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.

Satta viññāṇaṭṭhitiyo.
Seven planes of consciousness:

Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.

Ayaṁ paṭhamā viññāṇaṭṭhiti.
This is the first plane of consciousness.

Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption.

Ayaṁ dutiyā viññāṇaṭṭhiti.
This is the second plane of consciousness.

Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā.
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.

Ayaṁ tatiyā viññāṇaṭṭhiti.
This is the third plane of consciousness.

Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā.
There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.

Ayaṁ catutthī viññāṇaṭṭhiti.
This is the fourth plane of consciousness.

Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.

Ayaṁ pañcamī viññāṇaṭṭhiti.
This is the fifth plane of consciousness.

Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.

Ayaṁ chaṭṭhī viññāṇaṭṭhiti.
This is the sixth plane of consciousness.

Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.

Ayaṁ sattamī viññāṇaṭṭhiti.
This is the seventh plane of consciousness.

Satta puggalā dakkhiṇeyyā—
Seven persons worthy of a religious donation:

ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.
one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith.

Satta anusayā—
Seven underlying tendencies:

kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.
sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.

Satta saṁyojanāni—
Seven fetters:

anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ.
attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.

Satta adhikaraṇasamathā—
Seven principles for the settlement of any disciplinary issues that might arise:

uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.
Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;
These are the teachings grouped by seven that have been rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

Dutiyabhāṇavāro niṭṭhito.
The second recitation section is finished.

8. Aṭṭhaka
8. Eights

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;
There are teachings grouped by eight that have been rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

Katame aṭṭha?
What are the teachings grouped by eight?

Aṭṭha micchattā—
Eight wrong ways:

micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi.
wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.

Aṭṭha sammattā—
Eight right ways:

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Aṭṭha puggalā dakkhiṇeyyā—
Eight persons worthy of a religious donation:

sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.

Aṭṭha kusītavatthūni.
Eight grounds for laziness:

Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.
Firstly, a mendicant has some work to do.

Tassa evaṁ hoti:
They think:

‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.
‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’

So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

Idaṁ paṭhamaṁ kusītavatthu.
This is the first ground for laziness.

Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.
Furthermore, a mendicant has done some work.

Tassa evaṁ hoti:
They think:

‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti.
‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’

So nipajjati na vīriyaṁ ārabhati …pe…
They lie down, and don’t rouse energy…

idaṁ dutiyaṁ kusītavatthu.
This is the second ground for laziness.

Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.
Furthermore, a mendicant has to go on a journey.

Tassa evaṁ hoti:
They think:

‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.
‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’

So nipajjati na vīriyaṁ ārabhati …
They lie down, and don’t rouse energy…

idaṁ tatiyaṁ kusītavatthu.
This is the third ground for laziness.

Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.
Furthermore, a mendicant has gone on a journey.

Tassa evaṁ hoti:
They think:

‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti.
‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’

So nipajjati na vīriyaṁ ārabhati …
They lie down, and don’t rouse energy…

idaṁ catutthaṁ kusītavatthu.
This is the fourth ground for laziness.

Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, rough or fine.

Tassa evaṁ hoti:
They think:

‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti.
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is tired and unfit for work. I’d better have a lie down.’

So nipajjati na vīriyaṁ ārabhati …
They lie down, and don’t rouse energy…

idaṁ pañcamaṁ kusītavatthu.
This is the fifth ground for laziness.

Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, rough or fine.

Tassa evaṁ hoti:
They think:

‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī’ti.
‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’

So nipajjati na vīriyaṁ ārabhati …
They lie down, and don’t rouse energy…

idaṁ chaṭṭhaṁ kusītavatthu.
This is the sixth ground for laziness.

Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.
Furthermore, a mendicant feels a little sick.

Tassa evaṁ hoti:
They think:

‘uppanno kho me ayaṁ appamattako ābādho;
‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’

atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti.

So nipajjati na vīriyaṁ ārabhati …
They lie down, and don’t rouse energy…

idaṁ sattamaṁ kusītavatthu.
This is the seventh ground for laziness.

Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.
Furthermore, a mendicant has recently recovered from illness.

Tassa evaṁ hoti:
They think:

‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti.
‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’

Idaṁ aṭṭhamaṁ kusītavatthu.
This is the eighth ground for laziness.

Aṭṭha ārambhavatthūni.
Eight grounds for arousing energy:

Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.
Firstly, a mendicant has some work to do.

Tassa evaṁ hoti:
They think:

‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti.
‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’

So vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

Idaṁ paṭhamaṁ ārambhavatthu.
This is the first ground for arousing energy.

Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.
Furthermore, a mendicant has done some work.

Tassa evaṁ hoti:
They think:

‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…
‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’

so vīriyaṁ ārabhati …
They rouse up energy…

idaṁ dutiyaṁ ārambhavatthu.
This is the second ground for arousing energy.

Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.
Furthermore, a mendicant has to go on a journey.

Tassa evaṁ hoti:
They think:

‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ.
‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’

Handāhaṁ vīriyaṁ ārabhāmi …pe…

so vīriyaṁ ārabhati …
They rouse up energy…

idaṁ tatiyaṁ ārambhavatthu.
This is the third ground for arousing energy.

Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.
Furthermore, a mendicant has gone on a journey.

Tassa evaṁ hoti:
They think:

‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…
‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’

so vīriyaṁ ārabhati …
They rouse up energy…

idaṁ catutthaṁ ārambhavatthu.
This is the fourth ground for arousing energy.

Tassa evaṁ hoti:
They think:

‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’

so vīriyaṁ ārabhati …
They rouse up energy…

idaṁ pañcamaṁ ārambhavatthu.
This is the fifth ground for arousing energy.

Tassa evaṁ hoti:
They think:

‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…
‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’

so vīriyaṁ ārabhati …
They rouse up energy…

idaṁ chaṭṭhaṁ ārambhavatthu.
This is the sixth ground for arousing energy.

Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.
Furthermore, a mendicant feels a little sick.

Tassa evaṁ hoti:
They think:

‘uppanno kho me ayaṁ appamattako ābādho, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi …pe…
‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’

so vīriyaṁ ārabhati …
They rouse up energy…

idaṁ sattamaṁ ārambhavatthu.
This is the seventh ground for arousing energy.

Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.
Furthermore, a mendicant has recently recovered from illness.

Tassa evaṁ hoti:
They think:

‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.
‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’

So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

Idaṁ aṭṭhamaṁ ārambhavatthu.
This is the eighth ground for arousing energy.

Aṭṭha dānavatthūni.
Eight reasons to give:

Āsajja dānaṁ deti, bhayā dānaṁ deti, ‘adāsi me’ti dānaṁ deti, ‘dassati me’ti dānaṁ deti, ‘sāhu dānan’ti dānaṁ deti, ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ na dātun’ti dānaṁ deti, ‘idaṁ me dānaṁ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṁ deti.
A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’

Cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.

Aṭṭha dānūpapattiyo.
Eight rebirths by giving:

Idhāvuso, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.

So yaṁ deti taṁ paccāsīsati.
Whatever they give they expect back.

So passati khattiyamahāsālaṁ vā brāhmaṇamahāsālaṁ vā gahapatimahāsālaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.
They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.

Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.
They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.

Tañca kho sīlavato vadāmi no dussīlassa.
But I say that this is only for those of ethical conduct, not for the unethical.

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
The heart’s wish of an ethical person succeeds because of their purity.

Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.
Next, someone gives to ascetics or brahmins.

So yaṁ deti taṁ paccāsīsati.
Whatever they give they expect back.

Tassa sutaṁ hoti:
And they’ve heard:

‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The Gods of the Four Great Kings are long-lived, beautiful, and very happy.’

Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of the Four Great Kings!’

Tañca kho sīlavato vadāmi no dussīlassa.
But I say that this is only for those of ethical conduct, not for the unethical.

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
The heart’s wish of an ethical person succeeds because of their purity.

Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.
Next, someone gives to ascetics or brahmins.

So yaṁ deti taṁ paccāsīsati.
Whatever they give they expect back.

Tassa sutaṁ hoti:
And they’ve heard:

‘tāvatiṁsā devā …pe…
‘The Gods of the Thirty-Three …

yāmā devā …pe…
the Gods of Yama …

tusitā devā …pe…
the Joyful Gods …

nimmānaratī devā …pe…
the Gods Who Love to Imagine …

paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
the Gods Who Control what is Imagined by Others are long-lived, beautiful, and very happy.’

Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods Who Control what is Imagined by Others!’

Tañca kho sīlavato vadāmi no dussīlassa.
But I say that this is only for those of ethical conduct, not for the unethical.

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
The heart’s wish of an ethical person succeeds because of their purity.

Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.

So yaṁ deti taṁ paccāsīsati.
Whatever they give they expect back.

Tassa sutaṁ hoti:
And they’ve heard:

‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The Gods of Brahmā’s Host are long-lived, beautiful, and very happy.’

Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of Brahmā’s Host!’

Tañca kho sīlavato vadāmi no dussīlassa;
But I say that this is only for those of ethical conduct, not for the unethical.

vītarāgassa no sarāgassa.
And for those free of desire, not those with desire.

Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā.
The heart’s wish of an ethical person succeeds because of their freedom from desire.

Aṭṭha parisā—
Eight assemblies:

khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.
the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.

Aṭṭha lokadhammā—
Eight worldly conditions:

lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca.
gain and loss, fame and disgrace, blame and praise, pleasure and pain.

Aṭṭha abhibhāyatanāni.
Eight dimensions of mastery:

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

Idaṁ paṭhamaṁ abhibhāyatanaṁ.
This is the first dimension of mastery.

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

evaṁsaññī hoti.

Idaṁ dutiyaṁ abhibhāyatanaṁ.
This is the second dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

Idaṁ tatiyaṁ abhibhāyatanaṁ.
This is the third dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

Idaṁ catutthaṁ abhibhāyatanaṁ.
This is the fourth dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.

Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;
They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.

evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṁ pañcamaṁ abhibhāyatanaṁ.
This is the fifth dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.

Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;
They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.

evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.
This is the sixth dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.
Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.

Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.

evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṁ sattamaṁ abhibhāyatanaṁ.
This is the seventh dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.
Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.

Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.

evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.
This is the eighth dimension of mastery.

Aṭṭha vimokkhā.
Eight liberations:

Rūpī rūpāni passati.
Having physical form, they see forms.

Ayaṁ paṭhamo vimokkho.
This is the first liberation.

Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati.
Not perceiving physical form internally, they see forms externally.

Ayaṁ dutiyo vimokkho.
This is the second liberation.

Subhanteva adhimutto hoti.
They’re focused only on beauty.

Ayaṁ tatiyo vimokkho.
This is the third liberation.

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.

Ayaṁ catuttho vimokkho.
This is the fourth liberation.

Ayaṁ pañcamo vimokkho.
This is the fifth liberation.

Ayaṁ chaṭṭho vimokkho.
This is the sixth liberation.

Ayaṁ sattamo vimokkho.
This is the seventh liberation.

Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.

Ayaṁ aṭṭhamo vimokkho.
This is the eighth liberation.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;
These are the teachings grouped by eight that have been rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

9. Navaka
9. Nines

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā;
There are teachings grouped by nine that have been rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

Katame nava?
What are the teachings grouped by nine?

Nava āghātavatthūni.
Nine grounds for resentment:

‘Anatthaṁ me acarī’ti āghātaṁ bandhati;
Thinking: ‘They did wrong to me,’ you harbor resentment.

‘anatthaṁ me caratī’ti āghātaṁ bandhati;
Thinking: ‘They are doing wrong to me’ …

‘anatthaṁ me carissatī’ti āghātaṁ bandhati;
‘They will do wrong to me’ …

‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe…
‘They did wrong by someone I love’ …

anatthaṁ caratīti āghātaṁ bandhati …pe…
‘They are doing wrong by someone I love’ …

anatthaṁ carissatīti āghātaṁ bandhati;
‘They will do wrong by someone I love’ …

‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe…
‘They helped someone I dislike’ …

atthaṁ caratīti āghātaṁ bandhati …pe…
‘They are helping someone I dislike’ …

atthaṁ carissatīti āghātaṁ bandhati.
Thinking: ‘They will help someone I dislike,’ you harbor resentment.

Nava āghātapaṭivinayā.
Nine methods to get rid of resentment:

‘Anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.

‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
Thinking: ‘They are doing wrong to me …’ …

‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
‘They will do wrong to me …’ …

‘piyassa me manāpassa anatthaṁ acari …pe…
‘They did wrong by someone I love …’ …

anatthaṁ carati …pe…
‘They are doing wrong by someone I love …’ …

anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
‘They will do wrong by someone I love …’ …

‘appiyassa me amanāpassa atthaṁ acari …pe…
‘They helped someone I dislike …’ …

atthaṁ carati …pe…
‘They are helping someone I dislike …’ …

atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti.
Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.

Nava sattāvāsā.
Nine abodes of sentient beings:

Ayaṁ paṭhamo sattāvāso.
This is the first abode of sentient beings.

Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption.

Ayaṁ dutiyo sattāvāso.
This is the second abode of sentient beings.

Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.

Ayaṁ tatiyo sattāvāso.
This is the third abode of sentient beings.

Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.
There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.

Ayaṁ catuttho sattāvāso.
This is the fourth abode of sentient beings.

Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.

Ayaṁ pañcamo sattāvāso.
This is the fifth abode of sentient beings.

Ayaṁ chaṭṭho sattāvāso.
This is the sixth abode of sentient beings.

Ayaṁ sattamo sattāvāso.
This is the seventh abode of sentient beings.

Ayaṁ aṭṭhamo sattāvāso.
This is the eighth abode of sentient beings.

Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā.
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.

Ayaṁ navamo sattāvāso.
This is the ninth abode of sentient beings.

Nava akkhaṇā asamayā brahmacariyavāsāya.
Nine lost opportunities for spiritual practice:

Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.

Ayañca puggalo nirayaṁ upapanno hoti.
But a person has been reborn in hell.

Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.
This is the first lost opportunity for spiritual practice.

Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
Furthermore, a Realized One has arisen in the world.

Ayañca puggalo tiracchānayoniṁ upapanno hoti.
But a person has been reborn in the animal realm.

Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya.
This is the second lost opportunity for spiritual practice.

Puna caparaṁ …pe…
Furthermore, a Realized One has arisen in the world.

pettivisayaṁ upapanno hoti.
But a person has been reborn in the ghost realm.

Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya.
This is the third lost opportunity for spiritual practice.

Puna caparaṁ …pe…
Furthermore, a Realized One has arisen in the world.

asurakāyaṁ upapanno hoti.
But a person has been reborn among the titans.

Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.
This is the fourth lost opportunity for spiritual practice.

Puna caparaṁ …pe…
Furthermore, a Realized One has arisen in the world.

aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti.
But a person has been reborn in one of the long-lived orders of gods.

Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.
This is the fifth lost opportunity for spiritual practice.

Puna caparaṁ …pe…
Furthermore, a Realized One has arisen in the world.

paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.
But a person has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go.

Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.
This is the sixth lost opportunity for spiritual practice.

Puna caparaṁ …pe…
Furthermore, a Realized One has arisen in the world.

majjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano:
And a person is reborn in a central country. But they have wrong view and distorted perspective:

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.
This is the seventh lost opportunity for spiritual practice.

Puna caparaṁ …pe…
Furthermore, a Realized One has arisen in the world.

majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.
And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish what is well said from what is poorly said.

Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.
This is the eighth lost opportunity for spiritual practice.

Puna caparaṁ, āvuso, tathāgato ca loke na uppanno hoti arahaṁ sammāsambuddho,
Furthermore, a Realized One has arisen in the world.

dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.
But he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said.

Ayaṁ navamo akkhaṇo asamayo brahmacariyavāsāya.
This is the ninth lost opportunity for spiritual practice.

Nava anupubbavihārā.
Nine progressive meditations:

Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.

Nava anupubbanirodhā.
Nine progressive cessations:

Paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti.
For someone who has attained the first absorption, sensual perceptions have ceased.

Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti.
For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.

Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti.
For someone who has attained the third absorption, rapture has ceased.

Catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti.
For someone who has attained the fourth absorption, breathing has ceased.

Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti.
For someone who has attained the dimension of infinite space, the perception of form has ceased.

Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.

Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.

Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.

Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā.
These are the teachings grouped by nine that have been rightly explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

10. Dasaka
10. Tens

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.
There are teachings grouped by ten that have been rightly explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.

Katame dasa?
What are the teachings grouped by ten?

Dasa nāthakaraṇā dhammā.
Ten qualities that serve as protector:

Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.
Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

Yaṁpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.

Ayampi dhammo nāthakaraṇo.
This is a quality that serves as protector.

Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.

Yaṁpāvuso, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā.