Dīgha Nikāya 34
Translators: sujato
Long Discourses 34
Dasuttarasutta
Up to Ten
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of five hundred mendicants.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the mendicants:
“āvuso bhikkhave”ti.
“Reverends, mendicants!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Dasuttaraṁ pavakkhāmi,
“I will relate the teachings
dhammaṁ nibbānapattiyā;
up to ten for attaining extinguishment,
Dukkhassantakiriyāya,
for making an end of suffering,
sabbaganthappamocanaṁ.
the release from all ties.
1. Eko dhammo
1. Groups of One
Eko, āvuso, dhammo bahukāro, eko dhammo bhāvetabbo, eko dhammo pariññeyyo, eko dhammo pahātabbo, eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo, eko dhammo duppaṭivijjho, eko dhammo uppādetabbo, eko dhammo abhiññeyyo, eko dhammo sacchikātabbo.
Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized.
Katamo eko dhammo bahukāro?
<em>What one thing is helpful?</em>
Appamādo kusalesu dhammesu.
Diligence in skillful qualities.
Ayaṁ eko dhammo bahukāro.
Katamo eko dhammo bhāvetabbo?
<em>What one thing should be developed?</em>
Kāyagatāsati sātasahagatā.
Mindfulness of the body that is full of pleasure.
Ayaṁ eko dhammo bhāvetabbo.
Katamo eko dhammo pariññeyyo?
<em>What one thing should be completely understood?</em>
Phasso sāsavo upādāniyo.
Contact, which is accompanied by defilements and is prone to fuel grasping.
Ayaṁ eko dhammo pariññeyyo.
Katamo eko dhammo pahātabbo?
<em>What one thing should be given up?</em>
Asmimāno.
The conceit ‘I am’.
Ayaṁ eko dhammo pahātabbo.
Katamo eko dhammo hānabhāgiyo?
<em>What one thing makes things worse?</em>
Ayoniso manasikāro.
Irrational application of mind.
Ayaṁ eko dhammo hānabhāgiyo.
Katamo eko dhammo visesabhāgiyo?
<em>What one thing leads to distinction?</em>
Yoniso manasikāro.
Rational application of mind.
Ayaṁ eko dhammo visesabhāgiyo.
Katamo eko dhammo duppaṭivijjho?
<em>What one thing is hard to comprehend?</em>
Ānantariko cetosamādhi.
The heart’s immersion of immediate result.
Ayaṁ eko dhammo duppaṭivijjho.
Katamo eko dhammo uppādetabbo?
<em>What one thing should be produced?</em>
Akuppaṁ ñāṇaṁ.
Unshakable knowledge.
Ayaṁ eko dhammo uppādetabbo.
Katamo eko dhammo abhiññeyyo?
<em>What one thing should be directly known?</em>
Sabbe sattā āhāraṭṭhitikā.
All sentient beings are sustained by food.
Ayaṁ eko dhammo abhiññeyyo.
Katamo eko dhammo sacchikātabbo?
<em>What one thing should be realized?</em>
Akuppā cetovimutti.
The unshakable release of the heart.
Ayaṁ eko dhammo sacchikātabbo.
Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
2. Dve dhammā
2. Groups of Two
Dve dhammā bahukārā, dve dhammā bhāvetabbā, dve dhammā pariññeyyā, dve dhammā pahātabbā, dve dhammā hānabhāgiyā, dve dhammā visesabhāgiyā, dve dhammā duppaṭivijjhā, dve dhammā uppādetabbā, dve dhammā abhiññeyyā, dve dhammā sacchikātabbā.
Two things are helpful, two things should be developed, two things should be completely understood, two things should be given up, two things make things worse, two things lead to distinction, two things are hard to comprehend, two things should be produced, two things should be directly known, two things should be realized.
Katame dve dhammā bahukārā?
<em>What two things are helpful?</em>
Sati ca sampajaññañca.
Mindfulness and situational awareness.
Ime dve dhammā bahukārā.
Katame dve dhammā bhāvetabbā?
<em>What two things should be developed?</em>
Samatho ca vipassanā ca.
Serenity and discernment.
Ime dve dhammā bhāvetabbā.
Katame dve dhammā pariññeyyā?
<em>What two things should be completely understood?</em>
Nāmañca rūpañca.
Name and form.
Ime dve dhammā pariññeyyā.
Katame dve dhammā pahātabbā?
<em>What two things should be given up?</em>
Avijjā ca bhavataṇhā ca.
Ignorance and craving for continued existence.
Ime dve dhammā pahātabbā.
Katame dve dhammā hānabhāgiyā?
<em>What two things make things worse?</em>
Dovacassatā ca pāpamittatā ca.
Being hard to admonish and having bad friends.
Ime dve dhammā hānabhāgiyā.
Katame dve dhammā visesabhāgiyā?
<em>What two things lead to distinction?</em>
Sovacassatā ca kalyāṇamittatā ca.
Being easy to admonish and having good friends.
Ime dve dhammā visesabhāgiyā.
Katame dve dhammā duppaṭivijjhā?
<em>What two things are hard to comprehend?</em>
Yo ca hetu yo ca paccayo sattānaṁ saṅkilesāya, yo ca hetu yo ca paccayo sattānaṁ visuddhiyā.
What are the causes and reasons for the corruption of sentient beings, and what are the causes and reasons for the purification of sentient beings.
Ime dve dhammā duppaṭivijjhā.
Katame dve dhammā uppādetabbā?
<em>What two things should be produced?</em>
Dve ñāṇāni—
Two knowledges:
khaye ñāṇaṁ, anuppāde ñāṇaṁ.
knowledge of ending, and knowledge of non-arising.
Ime dve dhammā uppādetabbā.
Katame dve dhammā abhiññeyyā?
<em>What two things should be directly known?</em>
Dve dhātuyo—
Two elements:
saṅkhatā ca dhātu asaṅkhatā ca dhātu.
the conditioned element and the unconditioned element.
Ime dve dhammā abhiññeyyā.
Katame dve dhammā sacchikātabbā?
<em>What two things should be realized?</em>
Vijjā ca vimutti ca.
Knowledge and freedom.
Ime dve dhammā sacchikātabbā.
Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
So these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
3. Tayo dhammā
3. Groups of Three
Tayo dhammā bahukārā, tayo dhammā bhāvetabbā …pe… tayo dhammā sacchikātabbā.
Three things are helpful, etc.
Katame tayo dhammā bahukārā?
<em>What three things are helpful?</em>
Sappurisasaṁsevo, saddhammassavanaṁ, dhammānudhammappaṭipatti.
Associating with true persons, listening to the true teaching, and practicing in line with the teaching.
Ime tayo dhammā bahukārā.
Katame tayo dhammā bhāvetabbā?
<em>What three things should be developed?</em>
Tayo samādhī—
Three kinds of immersion.
savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi.
Immersion with placing the mind and keeping it connected. Immersion without placing the mind, merely keeping it connected. Immersion without placing the mind or keeping it connected.
Ime tayo dhammā bhāvetabbā.
Katame tayo dhammā pariññeyyā?
<em>What three things should be completely understood?</em>
Tisso vedanā—
Three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
pleasant, painful, and neutral.
Ime tayo dhammā pariññeyyā.
Katame tayo dhammā pahātabbā?
<em>What three things should be given up?</em>
Tisso taṇhā—
Three cravings:
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
craving for sensual pleasures, craving for continued existence, and craving to end existence.
Ime tayo dhammā pahātabbā.
Katame tayo dhammā hānabhāgiyā?
<em>What three things make things worse?</em>
Tīṇi akusalamūlāni—
Three unskillful roots:
lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.
greed, hate, and delusion.
Ime tayo dhammā hānabhāgiyā.
Katame tayo dhammā visesabhāgiyā?
<em>What three things lead to distinction?</em>
Tīṇi kusalamūlāni—
Three skillful roots:
alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.
contentment, love, and understanding.
Ime tayo dhammā visesabhāgiyā.
Katame tayo dhammā duppaṭivijjhā?
<em>What three things are hard to comprehend?</em>
Tisso nissaraṇiyā dhātuyo—
Three elements of escape.
kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ.
Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.
Ime tayo dhammā duppaṭivijjhā.
Katame tayo dhammā uppādetabbā?
<em>What three things should be produced?</em>
Tīṇi ñāṇāni—
Three knowledges:
atītaṁse ñāṇaṁ, anāgataṁse ñāṇaṁ, paccuppannaṁse ñāṇaṁ.
knowledge regarding the past portion, the future portion, and the present portion.
Ime tayo dhammā uppādetabbā.
Katame tayo dhammā abhiññeyyā?
<em>What three things should be directly known?</em>
Tisso dhātuyo—
Three elements:
kāmadhātu, rūpadhātu, arūpadhātu.
sensuality, form, and formlessness.
Ime tayo dhammā abhiññeyyā.
Katame tayo dhammā sacchikātabbā?
<em>What three things should be realized?</em>
Tisso vijjā—
Three knowledges:
pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā.
recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
Ime tayo dhammā sacchikātabbā.
Iti ime tiṁsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
So these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
4. Cattāro dhammā
4. Groups of Four
Cattāro dhammā bahukārā, cattāro dhammā bhāvetabbā …pe… cattāro dhammā sacchikātabbā.
Four things are helpful, etc.
Katame cattāro dhammā bahukārā?
<em>What four things are helpful?</em>
Cattāri cakkāni—
Four situations:
patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā.
living in a suitable region, relying on true persons, being rightly resolved in oneself, and past merit.
Ime cattāro dhammā bahukārā.
Katame cattāro dhammā bhāvetabbā?
<em>What four things should be developed?</em>
Cattāro satipaṭṭhānā—
The four kinds of mindfulness meditation.
idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
A mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Vedanāsu …pe…
They meditate observing an aspect of feelings …
citte …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Ime cattāro dhammā bhāvetabbā.
Katame cattāro dhammā pariññeyyā?
<em>What four things should be completely understood?</em>
Cattāro āhārā—
Four foods:
kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
solid food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.
Ime cattāro dhammā pariññeyyā.
Katame cattāro dhammā pahātabbā?
<em>What four things should be given up?</em>
Cattāro oghā—
Four floods:
kāmogho, bhavogho, diṭṭhogho, avijjogho.
sensuality, desire for rebirth, views, and ignorance.
Ime cattāro dhammā pahātabbā.
Katame cattāro dhammā hānabhāgiyā?
<em>What four things make things worse?</em>
Cattāro yogā—
Four yokes:
kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.
the yokes of sensuality, desire for rebirth, views, and ignorance.
Ime cattāro dhammā hānabhāgiyā.
Katame cattāro dhammā visesabhāgiyā?
<em>What four things lead to distinction?</em>
Cattāro visaṁyogā—
Four kinds of unyoking:
kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo.
unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.
Ime cattāro dhammā visesabhāgiyā.
Katame cattāro dhammā duppaṭivijjhā?
<em>What four things are hard to comprehend?</em>
Cattāro samādhī—
Four kinds of immersion:
hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi.
immersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration.
Ime cattāro dhammā duppaṭivijjhā.
Katame cattāro dhammā uppādetabbā?
<em>What four things should be produced?</em>
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.
Ime cattāro dhammā uppādetabbā.
Katame cattāro dhammā abhiññeyyā?
<em>What four things should be directly known?</em>
Cattāri ariyasaccāni—
The four noble truths:
dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Ime cattāro dhammā abhiññeyyā.
Katame cattāro dhammā sacchikātabbā?
<em>What four things should be realized?</em>
Cattāri sāmaññaphalāni—
Four fruits of the ascetic life:
sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.
stream-entry, once-return, non-return, and perfection.
Ime cattāro dhammā sacchikātabbā.
Iti ime cattārīsadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
So these forty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
5. Pañca dhammā
5. Groups of Five
Pañca dhammā bahukārā …pe… pañca dhammā sacchikātabbā.
Five things are helpful, etc.
Katame pañca dhammā bahukārā?
<em>What five things are helpful?</em>
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 yathābhūtamattānaṁ āvīkattā 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 sammā dukkhakkhayagāminiyā.
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ime pañca dhammā bahukārā.
Katame pañca dhammā bhāvetabbā?
<em>What five things should be developed?</em>
Pañcaṅgiko sammāsamādhi—
Right immersion with five factors:
pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ.
pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the basis for reviewing.
Ime pañca dhammā bhāvetabbā.
Katame pañca dhammā pariññeyyā?
<em>What five things should be completely understood?</em>
Pañcupādānakkhandhā—
Five grasping aggregates:
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho.
form, feeling, perception, choices, and consciousness.
Ime pañca dhammā pariññeyyā.
Katame pañca dhammā pahātabbā?
<em>What five things should be given up?</em>
Pañca nīvaraṇāni—
Five hindrances:
kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.
sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Ime pañca dhammā pahātabbā.
Katame pañca dhammā hānabhāgiyā?
<em>What five things make things worse?</em>
Pañca cetokhilā—
Five kinds of hard-heartedness.
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.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
Ayaṁ paṭhamo cetokhilo.
This is the first kind of hard-heartedness.
Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…
Furthermore, a mendicant has doubts about the teaching …
saṅghe kaṅkhati vicikicchati …pe…
the Saṅgha …
sikkhāya kaṅkhati vicikicchati …pe…
the training …
sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
A mendicant is angry and upset with their spiritual companions, resentful and closed off.
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Ayaṁ pañcamo cetokhilo.
This is the fifth kind of hard-heartedness.
Ime pañca dhammā hānabhāgiyā.
Katame pañca dhammā visesabhāgiyā?
<em>What five things lead to distinction?</em>
Pañcindriyāni—
Five faculties:
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
faith, energy, mindfulness, immersion, and wisdom.
Ime pañca dhammā visesabhāgiyā.
Katame pañca dhammā duppaṭivijjhā?
<em>What five things are hard to comprehend?</em>
Pañca nissaraṇiyā dhātuyo—
Five elements of escape.
idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
A mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided.
Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.
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 does not leap forth …
Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on good will, their mind leaps forth …
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 does not leap forth …
Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on compassion, their mind leaps forth …
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 does not leap forth …
Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on the formless, their mind leaps forth …
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 does not leap forth, gain confidence, settle down, and become decided.
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on the ending of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.
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.
Ime pañca dhammā duppaṭivijjhā.
Katame pañca dhammā uppādetabbā?
<em>What five things should be produced?</em>
Pañca ñāṇiko sammāsamādhi:
Right immersion with five knowledges.
‘ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaṁyeva ñāṇaṁ uppajjati.
The following knowledges arise for you personally: ‘This immersion is blissful now, and results in bliss in the future.’
‘Ayaṁ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṁ uppajjati.
‘This immersion is noble and not of the flesh.’
‘Ayaṁ samādhi akāpurisasevito’ti paccattaṁyeva ñāṇaṁ uppajjati.
‘This immersion is not cultivated by sinners.’
‘Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṁyeva ñāṇaṁ uppajjati.
‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’
‘So kho panāhaṁ imaṁ samādhiṁ satova samāpajjāmi sato vuṭṭhahāmī’ti paccattaṁyeva ñāṇaṁ uppajjati.
‘I mindfully enter into and emerge from this immersion.’
Ime pañca dhammā uppādetabbā.
Katame pañca dhammā abhiññeyyā?
<em>What five things should be directly known?</em>
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 atthappaṭisaṁvedī 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 atthappaṭisaṁvedino 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
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.
yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it.
Tassa atthappaṭisaṁvedino 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 dutiyaṁ vimuttāyatanaṁ.
This is the second opportunity for freedom.
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti. Api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti.
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it.
Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it.
Tassa atthappaṭisaṁvedino 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 tatiyaṁ vimuttāyatanaṁ.
This is the third opportunity for freedom.
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti.
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching.
Api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.
But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it.
Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it.
Tassa atthappaṭisaṁvedino 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 catutthaṁ vimuttāyatanaṁ.
This is the fourth opportunity for freedom.
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati;
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it.
api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.
But a meditation subject as a basis 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 atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom.
Tassa atthappaṭisaṁvedino dhammappaṭisaṁvedino 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 pañcamaṁ vimuttāyatanaṁ.
This is the fifth opportunity for freedom.
Ime pañca dhammā abhiññeyyā.
Katame pañca dhammā sacchikātabbā?
<em>What five things should be realized?</em>
Pañca dhammakkhandhā—
Five spectrums of the teaching:
sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho.
ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.
Ime pañca dhammā sacchikātabbā.
Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
6. Cha dhammā
6. Groups of Six
Cha dhammā bahukārā …pe… cha dhammā sacchikātabbā.
Six things are helpful, etc.
Katame cha dhammā bahukārā?
<em>What six things are helpful?</em>
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 …pe… ekībhāvāya saṁvattati.
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness.
Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ …pe… ekībhāvāya saṁvattati.
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness.
Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.
Puna caparaṁ, āvuso, bhikkhu, yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca,
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who practices it to the complete ending of suffering.
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.
Ime cha dhammā bahukārā.
Katame cha dhammā bhāvetabbā?
<em>What six things should be developed?</em>
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.
Ime cha dhammā bhāvetabbā.
Katame cha dhammā pariññeyyā?
<em>What six things should be completely understood?</em>
Cha ajjhattikāni āyatanāni—
Six interior sense fields:
cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.
eye, ear, nose, tongue, body, and mind.
Ime cha dhammā pariññeyyā.
Katame cha dhammā pahātabbā?
<em>What six things should be given up?</em>
Cha taṇhākāyā—
Six classes of craving:
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
craving for sights, sounds, smells, tastes, touches, and ideas.
Ime cha dhammā pahātabbā.
Katame cha dhammā hānabhāgiyā?
<em>What six things make things worse?</em>
Cha agāravā—
Six kinds of disrespect.
idhāvuso, bhikkhu satthari agāravo viharati appatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre agāravo viharati appatisso.
A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Ime cha dhammā hānabhāgiyā.
Katame cha dhammā visesabhāgiyā?
<em>What six things lead to distinction?</em>
Cha gāravā—
Six kinds of respect.
idhāvuso, bhikkhu satthari sagāravo viharati sappatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre sagāravo viharati sappatisso.
A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Ime cha dhammā visesabhāgiyā.
Katame cha dhammā duppaṭivijjhā?
<em>What six things are hard to comprehend?</em>
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 ṭhassatīti, netaṁ ṭhānaṁ vijjati.
yet somehow ill will still occupies the mind.
Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettācetovimuttī’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 …pe…
They should be told, ‘Not so, venerable! …
nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇācetovimuttī’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 …pe…
‘I’ve developed the heart’s release by rejoicing. …
atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti.
Yet somehow discontent still occupies my mind.’
So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe…
They should be told, ‘Not so, venerable! …
nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditācetovimuttī’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 …pe…
‘I’ve developed the heart’s release by equanimity. …
atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.
Yet somehow desire still occupies my mind.’
So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe…
They should be told, ‘Not so, venerable! …
nissaraṇaṁ hetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī’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 …pe…
‘I’ve developed the signless release of the heart. …
atha ca pana me nimittānusāri viññāṇaṁ hotī’ti.
Yet somehow my consciousness still follows after signs.’
So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe…
They should be told, ‘Not so, venerable! …
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.’
Ime cha dhammā duppaṭivijjhā.
Katame cha dhammā uppādetabbā?
<em>What six things should be produced?</em>
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 …
ghānena gandhaṁ ghāyitvā …
Smelling an odor with their nose …
jivhāya rasaṁ sāyitvā …
Tasting a flavor with their tongue …
kāyena phoṭṭhabbaṁ phusitvā …
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.
Ime cha dhammā uppādetabbā.
Katame cha dhammā abhiññeyyā?
<em>What six things should be directly known?</em>
Cha anuttariyāni—
Six unsurpassable things:
dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.
the unsurpassable seeing, listening, acquisition, training, service, and recollection.
Ime cha dhammā abhiññeyyā.
Katame cha dhammā sacchikātabbā?
<em>What six things should be realized?</em>
Cha abhiññā—
Six direct knowledges.
idhāvuso, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.
A mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.
Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca.
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.
Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti,
They understand the minds of other beings and individuals, having comprehended them with their own mind.
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe…
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti.
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
They recollect many kinds of past lives, with features and details.
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti …pe…
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ime cha dhammā sacchikātabbā.
Iti ime saṭṭhi dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
So these sixty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
7. Satta dhammā
7. Groups of Seven
Satta dhammā bahukārā …pe… satta dhammā sacchikātabbā.
Seven things are helpful, etc.
Katame satta dhammā bahukārā?
<em>What seven things are helpful?</em>
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.
Ime satta dhammā bahukārā.
Katame satta dhammā bhāvetabbā?
<em>What seven things should be developed?</em>
Satta sambojjhaṅgā—
Seven awakening factors:
satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.
mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.
Ime satta dhammā bhāvetabbā.
Katame satta dhammā pariññeyyā?
<em>What seven things should be completely understood?</em>
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 the Divinity’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 of universal beauty.
Ayaṁ catutthī viññāṇaṭṭhiti.
This is the fourth plane of consciousness.
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā …pe… ‘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.
Ime satta dhammā pariññeyyā.
Katame satta dhammā pahātabbā?
<em>What seven things should be given up?</em>
Sattānusayā—
Seven underlying tendencies:
kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.
sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Ime satta dhammā pahātabbā.
Katame satta dhammā hānabhāgiyā?
<em>What seven things make things worse?</em>
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.
Ime satta dhammā hānabhāgiyā.
Katame satta dhammā visesabhāgiyā?
<em>What seven things lead to distinction?</em>
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.
Ime satta dhammā visesabhāgiyā.
Katame satta dhammā duppaṭivijjhā?
<em>What seven things are hard to comprehend?</em>
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.
Ime satta dhammā duppaṭivijjhā.
Katame satta dhammā uppādetabbā?
<em>What seven things should be produced?</em>
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.
Ime satta dhammā uppādetabbā.
Katame satta dhammā abhiññeyyā?
<em>What seven things should be directly known?</em>
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.
Ime satta dhammā abhiññeyyā.
Katame satta dhammā sacchikātabbā?
<em>What seven things should be realized?</em>
Satta khīṇāsavabalāni—
Seven powers of one who has ended the defilements.
idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.
Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.
Yaṁpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti.
This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.
Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. …
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi.
Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and have totally eliminated defiling influences. …
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.
Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. …
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni.
Furthermore, a mendicant with defilements ended has well developed the five faculties. …
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno satta bojjhaṅgā bhāvitā honti subhāvitā.
Furthermore, a mendicant with defilements ended has well developed the seven awakening factors. …
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito.
Furthermore, a mendicant with defilements ended has well developed the noble eightfold path. …
Yaṁpāvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:
This is a power that a mendicant who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti.
‘My defilements have ended.’
Ime satta dhammā sacchikātabbā.
Itime sattati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
So these seventy things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is finished.
8. Aṭṭha dhammā
8. Groups of Eight
Aṭṭha dhammā bahukārā …pe… aṭṭha dhammā sacchikātabbā.
Eight things are helpful, etc.
Katame aṭṭha dhammā bahukārā?
<em>What eight things are helpful?</em>
Aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattanti.
There are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired.
Katame aṭṭha?
What eight?
Idhāvuso, bhikkhu satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca.
It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect.
Ayaṁ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
This is the first cause.
Taṁ kho pana satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati:
When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions:
‘idaṁ, bhante, kathaṁ?
‘Why, sir, does it say this?
Imassa ko attho’ti?
What does that mean?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Ayaṁ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya bhāvanāya pāripūriyā saṁvattati.
This is the second cause.
Taṁ kho pana dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.
After hearing that teaching they perfect withdrawal of both body and mind.
Ayaṁ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
This is the third cause.
Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.
Furthermore, 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.
Ayaṁ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
This is the fourth cause.
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, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.
Ayaṁ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
This is the fifth cause.
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Ayaṁ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
This is the sixth cause.
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. Cirakatampi cirabhāsitampi saritā anussaritā.
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.
Ayaṁ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
This is the seventh cause.
Puna caparaṁ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati:
Furthermore, 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 iti vedanāya samudayo iti vedanāya atthaṅgamo;
Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti saññā iti saññāya samudayo iti saññāya atthaṅgamo;
Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo;
Such are choices, such is the origin of choices, such is the ending of choices.
iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.
This is the eighth cause.
Ime aṭṭha dhammā bahukārā.
Katame aṭṭha dhammā bhāvetabbā?
<em>What eight things should be developed?</em>
Ariyo aṭṭhaṅgiko maggo seyyathidaṁ—
The noble eightfold path, that is:
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.
Ime aṭṭha dhammā bhāvetabbā.
Katame aṭṭha dhammā pariññeyyā?
<em>What eight things should be completely understood?</em>
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.
Ime aṭṭha dhammā pariññeyyā.
Katame aṭṭha dhammā pahātabbā?
<em>What eight things should be given up?</em>
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.
Ime aṭṭha dhammā pahātabbā.
Katame aṭṭha dhammā hānabhāgiyā?
<em>What eight things make things worse?</em>
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 …pe…
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 …pe…
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, coarse 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 …pe…
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’…
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, coarse 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, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’…
So nipajjati …pe…
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, tassa evaṁ hoti:
Furthermore, a mendicant feels a little sick. They think:
‘uppanno kho me ayaṁ appamattako ābādho atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti.
‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’
So nipajjati …pe…
They lie down, and don’t rouse energy…
idaṁ sattamaṁ kusītavatthu.
This is the seventh ground for laziness.
Puna caparaṁ, āvuso, bhikkhu gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā.
Furthermore, a mendicant has recently recovered from illness.
Tassa evaṁ hoti:
They think:
‘ahaṁ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā.
‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’
Tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti.
So nipajjati …pe…
They lie down, and don’t rouse energy…
idaṁ aṭṭhamaṁ kusītavatthu.
This is the eighth ground for laziness.
Ime aṭṭha dhammā hānabhāgiyā.
Katame aṭṭha dhammā visesabhāgiyā?
<em>What eight things lead to distinction?</em>
Aṭṭha ārambhavatthūni.
Eight grounds for arousing energy.
Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, tassa evaṁ hoti:
Firstly, a mendicant has some work to do. They think:
‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasikātuṁ, 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 manasikātuṁ, 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.’…
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 manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…
‘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.’…
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 manasikātuṁ, 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.’…
idaṁ catutthaṁ ārambhavatthu.
This is the fourth ground for arousing energy.
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, coarse 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 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, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’…
idaṁ pañcamaṁ ārambhavatthu.
This is the fifth ground for arousing energy.
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, coarse or fine.
Tassa evaṁ hoti:
They think:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’…
Tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…
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.’…
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.
Ime aṭṭha dhammā visesabhāgiyā.
Katame aṭṭha dhammā duppaṭivijjhā?
<em>What eight things are hard to comprehend?</em>
Aṭṭha akkhaṇā asamayā brahmacariyavāsāya.
Eight 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.
aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti.
But person has been reborn in one of the long-lived orders of gods.
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.
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 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.
ayañca puggalo 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 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.
ayañca puggalo 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, idiotic, and unable to distinguish what is well said from what is poorly said.
Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.
This is the seventh lost opportunity for spiritual practice.
Puna caparaṁ …pe…
Furthermore, no Realized One has arisen in the world,
ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.
so there is no teaching of the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But 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 aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.
This is the eighth lost opportunity for spiritual practice.
Ime aṭṭha dhammā duppaṭivijjhā.
Katame aṭṭha dhammā uppādetabbā?
<em>What eight things should be produced?</em>
Aṭṭha mahāpurisavitakkā—
Eight thoughts of a great man.
appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa.
‘This teaching is for those of few wishes, not those of many wishes.
Santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa.
It’s for the contented, not those who lack contentment.
Pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa.
It’s for the secluded, not those who enjoy company.
Āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa.
It’s for the energetic, not the lazy.
Upaṭṭhitasatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa.
It’s for the mindful, not the unmindful.
Samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa.
It’s for those with immersion, not those without immersion.
Paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassa.
It’s for the wise, not the witless.
Nippapañcassāyaṁ dhammo, nāyaṁ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā.
This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’
Katame aṭṭha dhammā abhiññeyyā?
<em>What eight things should be directly known?</em>
Aṭṭha abhibhāyatanāni—
Eight dimensions of mastery.
ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—
Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
evaṁsaññī hoti.
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—
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
evaṁsaññī hoti.
Idaṁ tatiyaṁ abhibhāyatanaṁ.
This is the third dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
evaṁsaññī hoti.
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.
Ime aṭṭha dhammā abhiññeyyā.
Katame aṭṭha dhammā sacchikātabbā?
<em>What eight things should be realized?</em>
Aṭṭha vimokkhā—
Eight liberations.
rūpī rūpāni passati.
Having physical form, they see forms.
Ayaṁ paṭhamo vimokkho.
This is the first liberation.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati.
Not perceiving physical form internally, someone 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.
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.
Ayaṁ pañcamo vimokkho.
This is the fifth liberation.
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.
Ayaṁ chaṭṭho vimokkho.
This is the sixth liberation.
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.
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 aṭṭha dhammā sacchikātabbā.
Iti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
So these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
9. Nava dhammā
9. Groups of Nine
Nava dhammā bahukārā …pe… nava dhammā sacchikātabbā.
Nine things are helpful, etc.
Katame nava dhammā bahukārā?
<em>What nine things are helpful?</em>
Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati, samāhite citte yathābhūtaṁ jānāti passati, yathābhūtaṁ jānaṁ passaṁ nibbindati, nibbindaṁ virajjati, virāgā vimuccati.
Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.
Ime nava dhammā bahukārā.
Katame nava dhammā bhāvetabbā?
<em>What nine things should be developed?</em>
Nava pārisuddhipadhāniyaṅgāni—
Nine factors of trying to be pure.
sīlavisuddhi pārisuddhipadhāniyaṅgaṁ, cittavisuddhi pārisuddhipadhāniyaṅgaṁ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṁ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṁ, maggāmaggañāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paññāvisuddhi pārisuddhipadhāniyaṅgaṁ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṁ.
The factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of what is the path and what is not the path, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.
Ime nava dhammā bhāvetabbā.
Katame nava dhammā pariññeyyā?
<em>What nine things should be completely understood?</em>
Nava sattāvāsā—
Nine abodes of sentient beings.
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 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 the Divinity’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 of universal beauty.
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.
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 chaṭṭho sattāvāso.
This is the sixth abode of sentient beings.
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 sattamo sattāvāso.
This is the seventh abode of sentient beings.
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 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.
Ime nava dhammā pariññeyyā.
Katame nava dhammā pahātabbā?
<em>What nine things should be given up?</em>
Nava taṇhāmūlakā dhammā—
Nine things rooted in craving.
taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.
Craving is a cause of seeking. Seeking is a cause of gaining material things. Gaining material things is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, divisive speech, and lies.
Ime nava dhammā pahātabbā.
Katame nava dhammā hānabhāgiyā?
<em>What nine things make things worse?</em>
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 caratī’ti āghātaṁ bandhati …pe…
‘They are doing wrong by someone I love’ …
‘anatthaṁ carissatī’ti 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 caratī’ti āghātaṁ bandhati …pe…
‘They are helping someone I dislike’ …
‘atthaṁ carissatī’ti āghātaṁ bandhati.
Thinking: ‘They will help someone I dislike,’ you harbor resentment.
Ime nava dhammā hānabhāgiyā.
Katame nava dhammā visesabhāgiyā?
<em>What nine things lead to distinction?</em>
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.
Ime nava dhammā visesabhāgiyā.
Katame nava dhammā duppaṭivijjhā?
<em>What nine things are hard to comprehend?</em>
Nava nānattā—
Nine kinds of diversity.
dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ (…).
Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.
Ime nava dhammā duppaṭivijjhā.
Katame nava dhammā uppādetabbā?
<em>What nine things should be produced?</em>
Nava saññā—
Nine perceptions:
asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.
the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away.
Ime nava dhammā uppādetabbā.
Katame nava dhammā abhiññeyyā?
<em>What nine things should be directly known?</em>
Nava anupubbavihārā—
Nine progressive meditations.
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 …
Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
second absorption …
Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
third absorption …
Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.
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.
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.
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.
Ime nava dhammā abhiññeyyā.
Katame nava dhammā sacchikātabbā?
<em>What nine things should be realized?</em>
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 nava dhammā sacchikātabbā.
Iti ime navuti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
So these ninety things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
10. Dasa dhammā
10. Groups of Ten
Dasa dhammā bahukārā …pe… dasa dhammā sacchikātabbā.
Ten things are helpful, ten things should be developed, ten things should be completely understood, ten things should be given up, ten things make things worse, ten things lead to distinction, ten things are hard to comprehend, ten things should be produced, ten things should be directly known, ten things should be realized.
Katame dasa dhammā bahukārā?
<em>What ten things are helpful?</em>
Dasa nāthakaraṇā dhammā—
Ten qualities that serve as protector.
idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.
First, 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 …pe… sikkhati sikkhāpadesu.
Ayampi dhammo nāthakaraṇo.
This is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu bahussuto …pe… diṭṭhiyā suppaṭividdhā.
Furthermore, a mendicant is learned.
Yaṁpāvuso, bhikkhu bahussuto …pe…
ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
Furthermore, a mendicant has good friends, companions, and associates.
Yaṁpāvuso, bhikkhu …pe… kalyāṇasampavaṅko.
Ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṁ.
Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
Yaṁpāvuso, bhikkhu …pe… anusāsaniṁ.
Ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ, alaṁ saṁvidhātuṁ.
Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
Yaṁpāvuso, bhikkhu …pe… alaṁ saṁvidhātuṁ.
Ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo.
Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training.
Yaṁpāvuso, bhikkhu …pe… uḷārapāmojjo.
Ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.
Furthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.
Yaṁpāvuso, bhikkhu …pe…
ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati …pe… kusalesu dhammesu.
Furthermore, a mendicant is energetic.
Yaṁpāvuso, bhikkhu …pe…
ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.
Yaṁpāvuso, bhikkhu …pe…
ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Yaṁpāvuso, bhikkhu …pe…
ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Ime dasa dhammā bahukārā.
Katame dasa dhammā bhāvetabbā?
<em>What ten things should be developed?</em>
Dasa kasiṇāyatanāni—
Ten universal dimensions of meditation.
pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.
Someone perceives the meditation on universal earth above, below, across, undivided and limitless.
Āpokasiṇameko sañjānāti …pe…
They perceive the meditation on universal water …
tejokasiṇameko sañjānāti …
the meditation on universal fire …
vāyokasiṇameko sañjānāti …
the meditation on universal air …
nīlakasiṇameko sañjānāti …
the meditation on universal blue …
pītakasiṇameko sañjānāti …
the meditation on universal yellow …
lohitakasiṇameko sañjānāti …
the meditation on universal red …
odātakasiṇameko sañjānāti …
the meditation on universal white …
ākāsakasiṇameko sañjānāti …
the meditation on universal space …
viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.
They perceive the meditation on universal consciousness above, below, across, undivided and limitless.
Ime dasa dhammā bhāvetabbā.
Katame dasa dhammā pariññeyyā?
<em>What ten things should be completely understood?</em>
Dasāyatanāni—
Ten sense fields:
cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ.
eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches.
Ime dasa dhammā pariññeyyā.
Katame dasa dhammā pahātabbā?
<em>What ten things should be given up?</em>
Dasa micchattā—
Ten wrong ways:
micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti.
wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.
Ime dasa dhammā pahātabbā.
Katame dasa dhammā hānabhāgiyā?
<em>What ten things make things worse?</em>
Dasa akusalakammapathā—
Ten ways of doing unskillful deeds:
pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.
killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
Ime dasa dhammā hānabhāgiyā.
Katame dasa dhammā visesabhāgiyā?
<em>What ten things lead to distinction?</em>
Dasa kusalakammapathā—
Ten ways of doing skillful deeds:
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.
refraining from killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
Ime dasa dhammā visesabhāgiyā.
Katame dasa dhammā duppaṭivijjhā?
<em>What ten things are hard to comprehend?</em>
Dasa ariyavāsā—
Ten abodes of the noble ones.
idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.
A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?
And how has a mendicant given up five factors?
Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.
It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.
That’s how a mendicant has given up five factors.
Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?
And how does a mendicant possess six factors?
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 …
ghānena gandhaṁ ghāyitvā …
Smelling an odor with their nose …
jivhāya rasaṁ sāyitvā …
Tasting a flavor with their tongue …
kāyena phoṭṭhabbaṁ phusitvā …
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.
Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.
That’s how a mendicant possesses six factors.
Kathañcāvuso, bhikkhu ekārakkho hoti?
And how does a mendicant have a single guard?
Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.
It’s when a mendicant’s heart is guarded by mindfulness.
Evaṁ kho, āvuso, bhikkhu ekārakkho hoti.
That’s how a mendicant has a single guard.
Kathañcāvuso, bhikkhu caturāpasseno hoti?
And how does a mendicant have 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.
Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti.
That’s how a mendicant has four supports.
Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?
And how has a mendicant eliminated idiosyncratic interpretations of the truth?
Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.
Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.
That’s how a mendicant has eliminated idiosyncratic interpretations of the truth.
Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?
And how has a mendicant totally given up searching?
Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.
It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.
Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.
That’s how a mendicant has totally given up searching.
Kathañcāvuso, bhikkhu anāvilasaṅkappā hoti?
And how does a mendicant have unsullied intentions?
Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti.
It’s when they’ve given up sensual, malicious, and cruel intentions.
Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.
That’s how a mendicant has unsullied intentions.
Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?
And how has a mendicant stilled the physical process?
Idhāvuso, bhikkhu 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.
Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.
That’s how a mendicant has stilled the physical process.
Kathañcāvuso, bhikkhu suvimuttacitto hoti?
And how is a mendicant well freed in mind?
Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti.
It’s when a mendicant’s mind is freed from greed, hate, and delusion.
Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti.
That’s how a mendicant is well freed in mind.
Kathañcāvuso, bhikkhu suvimuttapañño hoti?
And how is a mendicant well freed by wisdom?
Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.
It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
‘Doso me pahīno …pe…
āyatiṁ anuppādadhammo’ti pajānāti.
‘Moho me pahīno …pe…
āyatiṁ anuppādadhammo’ti pajānāti.
Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti.
That’s how a mendicant’s mind is well freed by wisdom.
Ime dasa dhammā duppaṭivijjhā.
Katame dasa dhammā uppādetabbā?
<em>What ten things should be produced?</em>
Dasa saññā—
Ten perceptions:
asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation.
Ime dasa dhammā uppādetabbā.
Katame dasa dhammā abhiññeyyā?
<em>What ten things should be directly known?</em>
Dasa nijjaravatthūni—
Ten grounds for wearing away.
sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti.
For one of right view, wrong view is worn away.
Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.
And the many bad, unskillful qualities that arise because of wrong view are worn away.
Sammāsaṅkappassa micchāsaṅkappo …pe…
For one of right intention, wrong intention is worn away. …
sammāvācassa micchāvācā …
For one of right speech, wrong speech is worn away. …
sammākammantassa micchākammanto …
For one of right action, wrong action is worn away. …
sammāājīvassa micchāājīvo …
For one of right livelihood, wrong livelihood is worn away. …
sammāvāyāmassa micchāvāyāmo …
For one of right effort, wrong effort is worn away. …
sammāsatissa micchāsati …
For one of right mindfulness, wrong mindfulness is worn away. …
sammāsamādhissa micchāsamādhi …
For one of right immersion, wrong immersion is worn away. …
sammāñāṇassa micchāñāṇaṁ nijjiṇṇaṁ hoti.
For one of right knowledge, wrong knowledge is worn away. …
Sammāvimuttissa micchāvimutti nijjiṇṇā hoti.
For one of right freedom, wrong freedom is worn away.
Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.
And the many bad, unskillful qualities that arise because of wrong freedom are worn away.
Ime dasa dhammā abhiññeyyā.
Katame dasa dhammā sacchikātabbā?
<em>What ten things should be realized?</em>
Dasa asekkhā dhammā—
Ten qualities of an adept:
asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti.
an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.
Ime dasa dhammā sacchikātabbā.
Iti ime satadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā”ti.
So these hundred things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.”
Idamavocāyasmā sāriputto.
This is what Venerable Sāriputta said.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what Sāriputta said.
Dasuttarasuttaṁ niṭṭhitaṁ ekādasamaṁ.
Pāthikavaggo niṭṭhito.
Tassuddānaṁ
Pāthiko ca udumbaraṁ,
cakkavatti aggaññakaṁ;
Sampasādanapāsādaṁ,
mahāpurisalakkhaṇaṁ.
Siṅgālāṭānāṭiyakaṁ,
saṅgīti ca dasuttaraṁ;
Ekādasahi suttehi,
pāthikavaggoti vuccati.
Pāthikavaggapāḷi niṭṭhitā.
Tīhi vaggehi paṭimaṇḍito sakalo
dīghanikāyo samatto.
The Long Discourses are completed.