Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.that on one occasion the Blessed One was staying near Campā on the banks of the Gaggarā Lake with a large community of monks, approximately 500 monks in all. Tatra kho āyasmā sāriputto bhikkhū āmantesi:There, Ven. Sāriputta addressed the monks, “Friend monks!” “āvuso bhikkhave”ti.“Yes, friend,” the monks responded to him.

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.Ven. Sāriputta said, Āyasmā sāriputto etadavoca:“I will teach the Dhamma

“Dasuttaraṁ pavakkhāmi, dhammaṁ nibbānapattiyā;progressing by tens, for attaining unbinding, Dukkhassantakiriyāya, sabbaganthappamocanaṁ.for putting an end to suffering & stress, for releasing from all ties.

1. Eko dhammoOnes

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.“One dhamma, friends, is very helpful. One dhamma should be developed. One dhamma should be comprehended. One dhamma should be abandoned. One dhamma is on the side of decline. One dhamma is on the side of distinction. One dhamma is hard to penetrate. One dhamma should be made to arise. One dhamma should be directly known. One dhamma should be realized.

Katamo eko dhammo bahukāro?“Which one dhamma is very helpful? Appamādo kusalesu dhammesu.Heedfulness with regard to skillful qualities: Ayaṁ eko dhammo bahukāro.This one dhamma is very helpful.

Katamo eko dhammo bhāvetabbo?“Which one dhamma should be developed? Kāyagatāsati sātasahagatā.Mindfulness immersed in the body connected with joy1: Ayaṁ eko dhammo bhāvetabbo.This one dhamma should be developed.

Katamo eko dhammo pariññeyyo?“Which one dhamma should be comprehended? Phasso sāsavo upādāniyo.Contact accompanied by effluents & subject to clinging: Ayaṁ eko dhammo pariññeyyo.This one dhamma should be comprehended.

Katamo eko dhammo pahātabbo?“Which one dhamma should be abandoned? Asmimāno.The conceit ‘I am’: Ayaṁ eko dhammo pahātabbo.This one dhamma should be abandoned.

Katamo eko dhammo hānabhāgiyo?“Which one dhamma is on the side of decline? Ayoniso manasikāro.Inappropriate attention: Ayaṁ eko dhammo hānabhāgiyo.This one dhamma is on the side of decline.

Katamo eko dhammo visesabhāgiyo?“Which one dhamma is on the side of distinction? Yoniso manasikāro.Appropriate attention: Ayaṁ eko dhammo visesabhāgiyo.This one dhamma is on the side of distinction.

Katamo eko dhammo duppaṭivijjho?“Which one dhamma is hard to penetrate? Ānantariko cetosamādhi.Unmediated concentration of awareness2: Ayaṁ eko dhammo duppaṭivijjho.This one dhamma is hard to penetrate.

Katamo eko dhammo uppādetabbo?“Which one dhamma should be made to arise? Akuppaṁ ñāṇaṁ.Knowledge of the unprovoked [or: unprovoked knowledge]: Ayaṁ eko dhammo uppādetabbo.This one dhamma should be made to arise.

Katamo eko dhammo abhiññeyyo?“Which one dhamma should be directly known? Sabbe sattā āhāraṭṭhitikā.All beings are maintained by nutriment: Ayaṁ eko dhammo abhiññeyyo.This one dhamma should be directly known.

Katamo eko dhammo sacchikātabbo?“Which one dhamma should be realized? Akuppā cetovimutti.Unprovoked release of awareness: Ayaṁ eko dhammo sacchikātabbo.This one dhamma should be realized.

Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.“These ten dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.

2. Dve dhammāTwos

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 dhammas, friends, are very helpful. Two dhammas should be developed. Two dhammas should be comprehended. Two dhammas should be abandoned. Two dhammas are on the side of decline. Two dhammas are on the side of distinction. Two dhammas are hard to penetrate. Two dhammas should be made to arise. Two dhammas should be directly known. Two dhammas should be realized.

Katame dve dhammā bahukārā?“Which two dhammas are very helpful? Sati ca sampajaññañca.Mindfulness & alertness: Ime dve dhammā bahukārā.These two dhammas are very helpful.

Katame dve dhammā bhāvetabbā?“Which two dhammas should be developed? Samatho ca vipassanā ca.Tranquility & insight: Ime dve dhammā bhāvetabbā.These two dhammas should be developed.

Katame dve dhammā pariññeyyā?“Which two dhammas should be comprehended? Nāmañca rūpañca.Name & form: Ime dve dhammā pariññeyyā.These two dhammas should be comprehended.

Katame dve dhammā pahātabbā?“Which two dhammas should be abandoned? Avijjā ca bhavataṇhā ca.Ignorance & craving for becoming: Ime dve dhammā pahātabbā.These two dhammas should be abandoned.

Katame dve dhammā hānabhāgiyā?“Which two dhammas are on the side of decline? Dovacassatā ca pāpamittatā ca.Being hard to instruct & evil friendship: Ime dve dhammā hānabhāgiyā.These two dhammas are on the side of decline.

Katame dve dhammā visesabhāgiyā?“Which two dhammas are on the side of distinction? Sovacassatā ca kalyāṇamittatā ca.Being easy to instruct & admirable friendship: Ime dve dhammā visesabhāgiyā.These two dhammas are on the side of distinction.

Katame dve dhammā duppaṭivijjhā?“Which two dhammas are hard to penetrate? Yo ca hetu yo ca paccayo sattānaṁ saṅkilesāya, yo ca hetu yo ca paccayo sattānaṁ visuddhiyā.The cause & condition for the defilement of beings and the cause & condition for the purification of beings: Ime dve dhammā duppaṭivijjhā.These two dhammas are hard to penetrate.

Katame dve dhammā uppādetabbā?“Which two dhammas should be made to arise? Dve ñāṇāni—Two knowledges: khaye ñāṇaṁ, anuppāde ñāṇaṁ.knowledge of the ending (of the effluents) & knowledge of (their) non-recurrence. Ime dve dhammā uppādetabbā.These two dhammas should be made to arise.

Katame dve dhammā abhiññeyyā?“Which two dhammas should be directly known? Dve dhātuyo—Two properties: saṅkhatā ca dhātu asaṅkhatā ca dhātu.the fabricated property & the unfabricated property. Ime dve dhammā abhiññeyyā.These two dhammas should be directly known.

Katame dve dhammā sacchikātabbā?“Which two dhammas should be realized? Vijjā ca vimutti ca.Clear knowing & release: Ime dve dhammā sacchikātabbā.These two dhammas should be realized.

Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.“These twenty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.

3. Tayo dhammāThrees

Tayo dhammā bahukārā, tayo dhammā bhāvetabbā …pe… tayo dhammā sacchikātabbā.“Three dhammas, friends, are very helpful. Three dhammas should be developed. Three dhammas should be comprehended. Three dhammas should be abandoned. Three dhammas are on the side of decline. Three dhammas are on the side of distinction. Three dhammas are hard to penetrate. Three dhammas should be made to arise. Three dhammas should be directly known. Three dhammas should be realized.

Katame tayo dhammā bahukārā?“Which three dhammas are very helpful? Sappurisasaṁsevo, saddhammassavanaṁ, dhammānudhammappaṭipatti.Associating with people of integrity, listening to the True Dhamma, practicing the Dhamma in accordance with the Dhamma: Ime tayo dhammā bahukārā.These three dhammas are very helpful.

Katame tayo dhammā bhāvetabbā?“Which three dhammas should be developed? Tayo samādhī—Three concentrations: savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi.concentration with directed thought & evaluation, concentration without directed thought & with a modicum of evaluation, concentration without directed thought & evaluation. Ime tayo dhammā bhāvetabbā.These three dhammas should be developed.

Katame tayo dhammā pariññeyyā?“Which three dhammas should be comprehended? Tisso vedanā—Three feelings: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.a feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. Ime tayo dhammā pariññeyyā.These three dhammas should be comprehended.

Katame tayo dhammā pahātabbā?“Which three dhammas should be abandoned? Tisso taṇhā—Three cravings: kāmataṇhā, bhavataṇhā, vibhavataṇhā.craving for sensuality, craving for becoming, craving for non-becoming. Ime tayo dhammā pahātabbā.These three dhammas should be abandoned.

Katame tayo dhammā hānabhāgiyā?“Which three dhammas are on the side of decline? Tīṇi akusalamūlāni—Three roots of what is unskillful: lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.greed as a root of what is unskillful, aversion as a root of what is unskillful, delusion as a root of what is unskillful. Ime tayo dhammā hānabhāgiyā.These three dhammas are on the side of decline.

Katame tayo dhammā visesabhāgiyā?“Which three dhammas are on the side of distinction? Tīṇi kusalamūlāni—Three roots of what is skillful: alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.lack of greed as a root of what is skillful, lack of aversion as a root of what is skillful, lack of delusion as a root of what is skillful. Ime tayo dhammā visesabhāgiyā.These three dhammas are on the side of distinction.

Katame tayo dhammā duppaṭivijjhā?“Which three dhammas are hard to penetrate? Tisso nissaraṇiyā dhātuyo—Three properties for escape: kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ.This is the escape from sensuality: renunciation. This is the escape from form: the formless. As for whatever has come into being, is fabricated, & is dependently co-arisen, the escape from that is cessation. Ime tayo dhammā duppaṭivijjhā.These three dhammas are hard to penetrate.

Katame tayo dhammā uppādetabbā?“Which three dhammas should be made to arise? Tīṇi ñāṇāni—Three knowledges: atītaṁse ñāṇaṁ, anāgataṁse ñāṇaṁ, paccuppannaṁse ñāṇaṁ.knowledge of the past, knowledge of the future, & knowledge of the present. Ime tayo dhammā uppādetabbā.These three dhammas should be made to arise.

Katame tayo dhammā abhiññeyyā?“Which three dhammas should be directly known? Tisso dhātuyo—Three properties: kāmadhātu, rūpadhātu, arūpadhātu.the property of sensuality, the property of form, the property of the formless. Ime tayo dhammā abhiññeyyā.These three dhammas should be directly known.

Katame tayo dhammā sacchikātabbā?“Which three dhammas should be realized? Tisso vijjā—Three forms of clear knowing: pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā.the clear knowing of the knowledge of previous lifetimes, the clear knowing of the knowledge of the passing away & arising of beings, the clear knowing of the knowledge of the ending of the effluents. Ime tayo dhammā sacchikātabbā.These three dhammas should be realized.

Iti ime tiṁsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.“These thirty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.

4. Cattāro dhammāFours

Cattāro dhammā bahukārā, cattāro dhammā bhāvetabbā …pe… cattāro dhammā sacchikātabbā.“Four dhammas, friends, are very helpful. Four dhammas should be developed. Four dhammas should be comprehended. Four dhammas should be abandoned. Four dhammas are on the side of decline. Four dhammas are on the side of distinction. Four dhammas are hard to penetrate. Four dhammas should be made to arise. Four dhammas should be directly known. Four dhammas should be realized.

Katame cattāro dhammā bahukārā?“Which four dhammas are very helpful? Cattāri cakkāni—Four wheels: patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā.living in a civilized land, associating with people of integrity, directing oneself rightly, & having done merit in the past. Ime cattāro dhammā bahukārā.These four dhammas are very helpful.

Katame cattāro dhammā bhāvetabbā?“Which four dhammas should be developed? Cattāro satipaṭṭhānā—Four establishings of mindfulness: idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.There is the case, friends, where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. Vedanāsu …pe…He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. citte …He remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. Ime cattāro dhammā bhāvetabbā.These four dhammas should be developed.

Katame cattāro dhammā pariññeyyā?“Which four dhammas should be comprehended? Cattāro āhārā—Four nutriments: kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
kabaḷīkāro → kavaḷīkāro (sya-all, km); kabaliṅkāro (pts1ed)physical food, gross or refined; contact as the second; intellectual intention the third; and consciousness the fourth. Ime cattāro dhammā pariññeyyā.These four dhammas should be comprehended.

Katame cattāro dhammā pahātabbā?“Which four dhammas should be abandoned? Cattāro oghā—Four floods: kāmogho, bhavogho, diṭṭhogho, avijjogho.the flood of sensuality, the flood of becoming, the flood of views, the flood of ignorance. Ime cattāro dhammā pahātabbā.These four dhammas should be abandoned.

Katame cattāro dhammā hānabhāgiyā?“Which four dhammas are on the side of decline? Cattāro yogā—Four yokes: kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.the yoke of sensuality, the yoke of becoming, the yoke of views, the yoke of ignorance. Ime cattāro dhammā hānabhāgiyā.These four dhammas are on the side of decline.

Katame cattāro dhammā visesabhāgiyā?“Which four dhammas are on the side of distinction? Cattāro visaṁyogā—Four unyokings: kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo.the unyoking of the yoke of sensuality, the unyoking of the yoke of becoming, the unyoking of the yoke of views, the unyoking of the yoke of ignorance. Ime cattāro dhammā visesabhāgiyā.These four dhammas are on the side of distinction.

Katame cattāro dhammā duppaṭivijjhā?“Which four dhammas are hard to penetrate? Cattāro samādhī—Four concentrations: hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi.concentration that has a share in decline, concentration that has a share in stability, concentration that has a share in distinction, concentration that has a share in penetration. Ime cattāro dhammā duppaṭivijjhā.These four dhammas are hard to penetrate.

Katame cattāro dhammā uppādetabbā?“Which four dhammas should be made to arise? Cattāri ñāṇāni—Four knowledges: dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ.knowledge with regard to the Dhamma, knowledge with regard to inference, knowledge with regard to encompassing (the minds of others), knowledge of conventions. Ime cattāro dhammā uppādetabbā.These four dhammas should be made to arise.

Katame cattāro dhammā abhiññeyyā?“Which four dhammas should be directly known? Cattāri ariyasaccāni—Four noble truths: dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km)the noble truth of stress, the noble truth of the origination of stress, the noble truth of the cessation of stress, the noble truth of the path of practice leading to the cessation of stress. Ime cattāro dhammā abhiññeyyā.These four dhammas should be directly known.

Katame cattāro dhammā sacchikātabbā?“Which four dhammas should be realized? Cattāri sāmaññaphalāni—Four fruits of the contemplative life: sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship. Ime cattāro dhammā sacchikātabbā.These four dhammas should be realized.

Iti ime cattārīsadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.“These forty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.

5. Pañca dhammāFives

Pañca dhammā bahukārā …pe… pañca dhammā sacchikātabbā.“Five dhammas, friends, are very helpful. Five dhammas should be developed. Five dhammas should be comprehended. Five dhammas should be abandoned. Five dhammas are on the side of decline. Five dhammas are on the side of distinction. Five dhammas are hard to penetrate. Five dhammas should be made to arise. Five dhammas should be directly known. Five dhammas should be realized.

Katame pañca dhammā bahukārā?“Which five dhammas are very helpful? Pañca padhāniyaṅgāni—Five factors for exertion: idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:There is the case, friends, where a monk has conviction, is convinced of the Tathāgata’s awakening: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.“He is free from illness & discomfort, endowed with good digestion—not too cold, not too hot, of moderate strength—fit for exertion. Asaṭho hoti amāyāvī yathābhūtamattānaṁ āvīkattā satthari vā viññūsu vā sabrahmacārīsu.“He is neither fraudulent nor deceitful. He declares himself to the Teacher or to his observant companions in the holy life in line with what he actually is. Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.“He keeps his persistence aroused for abandoning unskillful qualities & taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.“He is discerning, endowed with discernment leading to the arising of the goal—noble, penetrating, leading to the right ending of stress. Ime pañca dhammā bahukārā.“These five dhammas are very helpful.

Katame pañca dhammā bhāvetabbā?“Which five dhammas should be developed? Pañcaṅgiko sammāsamādhi—Five-factored right concentration: pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ.suffusion with rapture, suffusion with pleasure, suffusion with awareness, suffusion with light, the theme of reflection. Ime pañca dhammā bhāvetabbā.These five dhammas should be developed.

Katame pañca dhammā pariññeyyā?“Which five dhammas should be comprehended? Pañcupādānakkhandhā—Five clinging-aggregates: rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho.the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrication clinging-aggregate, the consciousness clinging-aggregate. Ime pañca dhammā pariññeyyā.These five dhammas should be comprehended.

Katame pañca dhammā pahātabbā?“Which five dhammas should be abandoned? Pañca nīvaraṇāni—Five hindrances: kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth & drowsiness, the hindrance of restlessness & anxiety, the hindrance of uncertainty. Ime pañca dhammā pahātabbā.These five dhammas should be abandoned.

Katame pañca dhammā hānabhāgiyā?“Which five dhammas are on the side of decline? Pañca cetokhilā—Five mental blockages: idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.There is the case, friends, where a monk is doubtful, uncertain, indecisive about the Teacher and is not confident in him. Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.When a monk is doubtful, uncertain, indecisive about the Teacher and is not confident in him, then his mind doesn’t tend toward ardency, commitment, perseverance, or exertion. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion, Ayaṁ paṭhamo cetokhilo.that is the first mental blockage. Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…“There is the case where a monk is doubtful, uncertain, indecisive about the Dhamma… saṅghe kaṅkhati vicikicchati …pe…about the Saṅgha… sikkhāya kaṅkhati vicikicchati …pe…about 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.“There is the case where a monk is angered & unhappy with his fellows in the holy life, his mind rigid & hostile. When a monk is angered & unhappy with his fellows in the holy life, his mind rigid & hostile, then his mind doesn’t tend toward ardency, commitment, perseverance, or exertion. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion, Ayaṁ pañcamo cetokhilo.that is the fifth mental blockage. Ime pañca dhammā hānabhāgiyā.“These five dhammas are on the side of decline.

Katame pañca dhammā visesabhāgiyā?“Which five dhammas are on the side of distinction? Pañcindriyāni—Five faculties: saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment. Ime pañca dhammā visesabhāgiyā.These five dhammas are on the side of distinction.

Katame pañca dhammā duppaṭivijjhā?“Which five dhammas are hard to penetrate? Pañca nissaraṇiyā dhātuyo—Five properties leading to escape: idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.There is the case, friends, where the mind of a monk, when attending to sensuality, doesn’t leap up at sensuality, doesn’t grow confident, steadfast, or released in sensuality. Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when attending to renunciation, his mind leaps up at renunciation, grows confident, steadfast, & released in renunciation. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi.When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from sensuality, Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.then whatever effluents, torments, & fevers there are that arise in dependence on sensuality, he is released from them. He doesn’t experience that feeling. Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.This is expounded as the escape from sensuality.

Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.“And further, there is the case where the mind of a monk, when attending to ill will, doesn’t leap up at ill will, doesn’t grow confident, steadfast, or released in ill will. Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when attending to non-ill will, his mind leaps up at non-ill will, grows confident, steadfast, & released in non-ill will. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena.When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from ill will, Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.then whatever effluents, torments, & fevers there are that arise in dependence on ill will, he is released from them. He doesn’t experience that feeling. Idamakkhātaṁ byāpādassa nissaraṇaṁ.This is expounded as the escape from ill will.

Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.“And further, there is the case where the mind of a monk, when attending to harmfulness, doesn’t leap up at harmfulness, doesn’t grow confident, steadfast, or released in harmfulness. Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when attending to harmlessness, his mind leaps up at harmlessness, grows confident, steadfast, & released in harmlessness. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya.When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from harmfulness, Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.then whatever effluents, torments, & fevers there are that arise in dependence on harmfulness, he is released from them. He doesn’t experience that feeling. Idamakkhātaṁ vihesāya nissaraṇaṁ.This is expounded as the escape from harmfulness.

Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.“And further, there is the case where the mind of a monk, when attending to forms, doesn’t leap up at forms, doesn’t grow confident, steadfast, or released in forms. Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when attending to the formless, his mind leaps up at the formless, grows confident, steadfast, & released in the formless. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi.When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from forms, Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.then whatever effluents, torments, & fevers there are that arise in dependence on forms, he is released from them. He doesn’t experience that feeling. Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.This is expounded as the escape from forms.

Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.“And further, there is the case where the mind of a monk, when attending to self-identification, doesn’t leap up at self-identification, doesn’t grow confident, steadfast, or released in self-identification. Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when attending to the cessation of self-identification, his mind leaps up at the cessation of self-identification, grows confident, steadfast, & released in the cessation of self-identification. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena.When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from self-identification, Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.then whatever effluents, torments, & fevers there are that arise in dependence on self-identification, he is released from them. He doesn’t experience that feeling. Idamakkhātaṁ sakkāyassa nissaraṇaṁ.This is expounded as the escape from self-identification. Ime pañca dhammā duppaṭivijjhā.“These five dhammas are hard to penetrate.

Katame pañca dhammā uppādetabbā?“Which five dhammas should be made to arise? Pañca ñāṇiko sammāsamādhi:Right concentration with knowledges: ‘ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaṁyeva ñāṇaṁ uppajjati.The knowledge arises right within oneself that ‘This concentration is blissful in the present & will result in bliss in the future.’ ‘Ayaṁ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṁ uppajjati.“The knowledge arises right within oneself that ‘This concentration is noble & not connected with the baits of the flesh.’ ‘Ayaṁ samādhi akāpurisasevito’ti paccattaṁyeva ñāṇaṁ uppajjati.“The knowledge arises right within oneself that ‘This concentration is not obtained by base people.’ ‘Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṁyeva ñāṇaṁ uppajjati.“The knowledge arises right within oneself that ‘This concentration is peaceful, exquisite, the acquiring of calm, the attainment of unification, not kept in place by the fabrications of forceful restraint.’ ‘So kho panāhaṁ imaṁ samādhiṁ satova samāpajjāmi sato vuṭṭhahāmī’ti paccattaṁyeva ñāṇaṁ uppajjati.“The knowledge arises right within oneself that ‘I enter into this concentration mindfully, & mindfully I emerge from it.’ Ime pañca dhammā uppādetabbā.“These five dhammas should be made to arise.

Katame pañca dhammā abhiññeyyā?“Which five dhammas should be directly known? Pañca vimuttāyatanāni—Five openings to release: idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.“There is the case, friends, where the Teacher or a fellow person leading the holy life teaches the Dhamma to a monk. Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
tathā so → bhikkhu (sya-all, km)And in whatever way the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. Idaṁ paṭhamaṁ vimuttāyatanaṁ.This is the first opening to release.

Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti“And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk. But the monk teaches the Dhamma to others in detail, as he has heard it, as he has learned it. yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.And in whatever way he teaches the Dhamma to others in detail, as he has heard it, as he has learned it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. Idaṁ dutiyaṁ vimuttāyatanaṁ.This is the second opening to release.

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.“And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk, nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it. But he recites the Dhamma in detail, as he has heard it, as he has learned it. Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.In whatever way he recites the Dhamma in detail, as he has heard it, as he has learned it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. Idaṁ tatiyaṁ vimuttāyatanaṁ.This is the third opening to release.

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.“And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk; nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it; nor does he recite the Dhamma in detail, as he has heard it, as he has learned it. Api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.But in his awareness he directs his thoughts to the Dhamma in detail, as he has heard it, as he has learned it; he evaluates it, & mentally examines it. Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.In whatever way he, in his awareness, directs his thoughts to the Dhamma in detail, as he has heard it, as he has learned it, evaluates it, & mentally examines it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. Idaṁ catutthaṁ vimuttāyatanaṁ.This is the fourth opening to release.

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;“And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk; nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it; nor does he recite the Dhamma in detail, as he has heard it, as he has learned it; nor does he, in his awareness, direct his thoughts to the Dhamma in detail, as he has heard it, as he has learned it, evaluate it, or mentally examine it. api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.But he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment. Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca.In whatever way he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. Tassa atthappaṭisaṁvedino dhammappaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. Idaṁ pañcamaṁ vimuttāyatanaṁ.This is the fifth opening to release. Ime pañca dhammā abhiññeyyā.“These five dhammas should be directly known.

Katame pañca dhammā sacchikātabbā?“Which five dhammas should be realized? Pañca dhammakkhandhā—Five dhamma aggregates: sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho.the aggregate of virtue, the aggregate of concentration, the aggregate of discernment, the aggregate of release, the aggregate of knowledge & vision of release. Ime pañca dhammā sacchikātabbā.These five dhammas should be realized.

Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.“These fifty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.

6. Cha dhammāSixes

Cha dhammā bahukārā …pe… cha dhammā sacchikātabbā.“Six dhammas, friends, are very helpful. Six dhammas should be developed. Six dhammas should be comprehended. Six dhammas should be abandoned. Six dhammas are on the side of decline. Six dhammas are on the side of distinction. Six dhammas are hard to penetrate. Six dhammas should be made to arise. Six dhammas should be directly known. Six dhammas should be realized.

Katame cha dhammā bahukārā?“Which six dhammas are very helpful? Cha sāraṇīyā dhammā.Six conditions conducive to amiability: Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca,There is the case, friends, where a monk is set on bodily acts of goodwill with regard to his companions in the holy life, to their faces & behind their backs. ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ …pe… ekībhāvāya saṁvattati.“And further, the monk is set on verbal acts of goodwill with regard to his companions in the holy life, to their faces & behind their backs.

Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ …pe… ekībhāvāya saṁvattati.This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. “And further, the monk is set on mental acts of goodwill with regard to his companions in the holy life, to their faces & behind their backs. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.“And further, whatever righteous gains the monk may obtain in a righteous way—even if only the alms in his bowl—he does not consume them alone. He consumes them after sharing them in common with his virtuous companions in the holy life.

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.This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. “And further—with reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration—the monk dwells with his virtue in tune with that of his companions in the holy life, to their faces & behind their backs.

Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca,This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. “And further—with reference to the view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress—the monk dwells with his view in tune with that of his companions in the holy life, to their faces & behind their backs. ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo, saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. Ime cha dhammā bahukārā.“These six dhammas are very helpful.

Katame cha dhammā bhāvetabbā?“Which six dhammas should be developed? Cha anussatiṭṭhānāni—Six objects of recollection: buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, recollection of virtue, recollection of generosity, recollection of the devas. Ime cha dhammā bhāvetabbā.These six dhammas should be developed.

Katame cha dhammā pariññeyyā?“Which six dhammas should be comprehended? Cha ajjhattikāni āyatanāni—Six internal sense media: cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.the eye as a sense medium, the ear as a sense medium, the nose as a sense medium, the tongue as a sense medium, the body as a sense medium, the intellect as a sense medium. Ime cha dhammā pariññeyyā.These six dhammas should be comprehended.

Katame cha dhammā pahātabbā?“Which six dhammas should be abandoned? Cha taṇhākāyā—Six classes of craving: rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.craving for forms, craving for sounds, craving for aromas, craving for flavors, craving for tactile sensations, craving for ideas. Ime cha dhammā pahātabbā.These six dhammas should be abandoned.

Katame cha dhammā hānabhāgiyā?“Which six dhammas are on the side of decline? Cha agāravā—Six types of disrespect: idhāvuso, bhikkhu satthari agāravo viharati appatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre agāravo viharati appatisso.There is the case, friends, where a monk dwells without respect or deference for the Teacher… for the Dhamma… for the Saṅgha… for the training… for heedfulness… for welcoming manners. Ime cha dhammā hānabhāgiyā.These six dhammas are on the side of decline.

Katame cha dhammā visesabhāgiyā?“Which six dhammas are on the side of distinction? Cha gāravā—Six types of respect: idhāvuso, bhikkhu satthari sagāravo viharati sappatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre sagāravo viharati sappatisso.There is the case, friends, where a monk dwells with respect & deference for the Teacher… for the Dhamma… for the Saṅgha… for the training… for heedfulness… for welcoming manners. Ime cha dhammā visesabhāgiyā.These six dhammas are on the side of distinction.

Katame cha dhammā duppaṭivijjhā?“Which six dhammas are hard to penetrate? Cha nissaraṇiyā dhātuyo—Six properties that are means of escape: idhāvuso, bhikkhu evaṁ vadeyya:There is the case, friends, where a monk might say, ‘mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,‘Although goodwill has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken by me as my awareness-release, atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti.still ill will keeps overpowering my mind.’ He should be told, ‘Don’t say that. So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. Aṭṭhānametaṁ āvuso anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.It’s impossible, there is no way that—when goodwill has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken as an awareness-release— Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassatīti, netaṁ ṭhānaṁ vijjati.ill will would still keep overpowering the mind. That possibility doesn’t exist, Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettācetovimuttī’ti.for this is the escape from ill will: goodwill as an awareness-release.’

Idha panāvuso, bhikkhu evaṁ vadeyya:“And further, there is the case where a monk might say, ‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.‘Although compassion has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken by me as my awareness-release, Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti.still harmfulness keeps overpowering my mind.’ He should be told, ‘Don’t say that. So: ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi …pe…You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that—when compassion has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken as an awareness-release—harmfulness would still keep overpowering the mind. That possibility doesn’t exist, nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇācetovimuttī’ti.for this is the escape from harmfulness: compassion as an awareness-release.’

Idha panāvuso, bhikkhu evaṁ vadeyya:“And further, there is the case where a monk might say, ‘muditā hi kho me cetovimutti bhāvitā …pe…‘Although empathetic joy has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken by me as my awareness-release, atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti.still resentment keeps overpowering my mind.’ He should be told, ‘Don’t say that. So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe…You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that—when empathetic joy has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken as an awareness-release—resentment would still keep overpowering the mind. That possibility doesn’t exist, nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditācetovimuttī’ti.for this is the escape from resentment: empathetic joy as an awareness-release.’

Idha panāvuso, bhikkhu evaṁ vadeyya:“And further, there is the case where a monk might say, ‘upekkhā hi kho me cetovimutti bhāvitā …pe…‘Although equanimity has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken by me as my awareness-release, atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.still passion keeps overpowering my mind.’ He should be told, ‘Don’t say that. So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe…You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that—when equanimity has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken as an awareness-release—passion would still keep overpowering the mind. That possibility doesn’t exist, nissaraṇaṁ hetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī’ti.for this is the escape from passion: equanimity as an awareness-release.’

Idha panāvuso, bhikkhu evaṁ vadeyya:“And further, there is the case where a monk might say, ‘animittā hi kho me cetovimutti bhāvitā …pe…‘Although the signless has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken by me as my awareness-release, atha ca pana me nimittānusāri viññāṇaṁ hotī’ti.still my consciousness follows the drift of signs.’ He should be told, ‘Don’t say that. So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe…You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that—when the signless has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken as an awareness-release—consciousness would follow the drift of signs. That possibility doesn’t exist, nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittā cetovimuttī’ti.for this is the escape from all signs: the signless as an awareness-release.’

Idha panāvuso, bhikkhu evaṁ vadeyya:“And further, there is the case where a monk might say, ‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi,‘Although “I am” is gone, and I do not assume that “I am this,” atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.still the arrow of uncertainty & perplexity keeps overpowering my mind.’ He should be told, ‘Don’t say that. So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. Aṭṭhānametaṁ, āvuso, anavakāso yaṁ asmīti vigate ayamahamasmīti asamanupassato.It’s impossible, there is no way that—when “I am” is gone, and “I am this” is not assumed— Atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.the arrow of uncertainty & perplexity would keep overpowering the mind. That possibility doesn’t exist, Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.for this is the escape from the arrow of uncertainty & perplexity: the uprooting of the conceit, “I am”.’ Ime cha dhammā duppaṭivijjhā.“These six dhammas are hard to penetrate.

Katame cha dhammā uppādetabbā?“Which six dhammas should be made to arise? Cha satatavihārā.Six persevering dwellings: Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.There is the case, friends, where a monk, on seeing a form via the eye, is neither gladdened nor saddened, but remains equanimous, mindful, & alert. Sotena saddaṁ sutvā …pe…On hearing a sound via the ear… ghānena gandhaṁ ghāyitvā …On smelling an aroma via the nose… jivhāya rasaṁ sāyitvā …On tasting a flavor via the tongue…

kāyena phoṭṭhabbaṁ phusitvā …On sensing a tactile sensation via the body… manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.On cognizing an idea via the intellect, he is neither gladdened nor saddened, but remains equanimous, mindful, & alert. Ime cha dhammā uppādetabbā.These six dhammas should be made to arise.

Katame cha dhammā abhiññeyyā?“Which six dhammas should be directly known? Cha anuttariyāni—Six things that are unsurpassed: dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.unsurpassed vision, unsurpassed hearing, unsurpassed gains, unsurpassed trainings, unsurpassed service, unsurpassed objects of recollection. Ime cha dhammā abhiññeyyā.These six dhammas should be directly known.

Katame cha dhammā sacchikātabbā?“Which six dhammas should be realized? 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.There is the case, friends, where a monk wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahmā worlds.

Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca.“He hears—by means of the divine ear-element, purified & surpassing the human—both kinds of sounds: divine & human, whether near or far.

Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti,
pajānāti → jānāti (sya-all, km)“He discerns the awareness of other beings, other individuals, having encompassed it with his own awareness. sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe…He discerns a mind with passion as ‘a mind with passion,’ and a mind without passion as ‘a mind without passion.’ He discerns a mind with aversion as ‘a mind with aversion,’ and a mind without aversion as ‘a mind without aversion.’ He discerns a mind with delusion as ‘a mind with delusion,’ and a mind without delusion as ‘a mind without delusion.’ He discerns a restricted mind as ‘a restricted mind,’ and a scattered mind as ‘a scattered mind.’ He discerns an enlarged mind as ‘an enlarged mind,’ and an unenlarged mind as ‘an unenlarged mind.’ He discerns a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ and an unsurpassed mind as ‘an unsurpassed mind.’ He discerns a concentrated mind as ‘a concentrated mind,’ and an unconcentrated mind as ‘an unconcentrated mind.’ He discerns a released mind as ‘a released mind,’ avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti.and an unreleased mind as ‘an unreleased mind.’

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.“He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes & details.

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti …pe…“He sees—by means of the divine eye, purified and surpassing the human—beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus—by means of the divine eye, purified & surpassing the human—he sees beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.“Through the ending of the effluents, he enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-&-now. Ime cha dhammā sacchikātabbā.“These six dhammas should be realized.

Iti ime saṭṭhi dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.“These sixty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.

7. Satta dhammāSevens

Satta dhammā bahukārā …pe… satta dhammā sacchikātabbā.“Seven dhammas, friends, are very helpful. Seven dhammas should be developed. Seven dhammas should be comprehended. Seven dhammas should be abandoned. Seven dhammas are on the side of decline. Seven dhammas are on the side of distinction. Seven dhammas are hard to penetrate. Seven dhammas should be made to arise. Seven dhammas should be directly known. Seven dhammas should be realized.

Katame satta dhammā bahukārā?“Which seven dhammas are very helpful? Satta ariyadhanāni—Seven noble treasures: saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.the treasure of conviction, the treasure of virtue, the treasure of a sense of shame, the treasure of a sense of compunction, the treasure of listening, the treasure of generosity, the treasure of discernment. Ime satta dhammā bahukārā.These seven dhammas are very helpful.

Katame satta dhammā bhāvetabbā?“Which seven dhammas should be developed? Satta sambojjhaṅgā—Seven factors for awakening: satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.mindfulness as a factor for awakening, analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening, calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Ime satta dhammā bhāvetabbā.These seven dhammas should be developed.

Katame satta dhammā pariññeyyā?“Which seven dhammas should be comprehended? Satta viññāṇaṭṭhitiyo—Seven stations of consciousness: santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.Friends, there are beings with multiplicity of body & multiplicity of perception, such as human beings, some devas, & some beings in the lower realms. Ayaṁ paṭhamā viññāṇaṭṭhiti.This is the first station of consciousness.

Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.“There are beings with multiplicity of body & singularity of perception, such as the devas of Brahmā’s retinue generated by the first (jhāna). Ayaṁ dutiyā viññāṇaṭṭhiti.This is the second station of consciousness.

Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.“There are beings with singularity of body & multiplicity of perception, such as the Radiant Devas. Ayaṁ tatiyā viññāṇaṭṭhiti.This is the third station of consciousness.

Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.“There are beings with singularity of body & singularity of perception, such as the Beautiful Black Devas. Ayaṁ catutthī viññāṇaṭṭhiti.This is the fourth station of consciousness.

Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā …pe… ‘ananto ākāso’ti ākāsānañcāyatanūpagā.“There are beings who, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ arrive at the dimension of the infinitude of space. Ayaṁ pañcamī viññāṇaṭṭhiti.This is the fifth station of consciousness.

Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.“There are beings who, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ arrive at the dimension of the infinitude of consciousness. Ayaṁ chaṭṭhī viññāṇaṭṭhiti.This is the sixth station of consciousness.

Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.“There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ arrive at the dimension of nothingness. Ayaṁ sattamī viññāṇaṭṭhiti.This is the seventh station of consciousness. Ime satta dhammā pariññeyyā.“These seven dhammas should be comprehended.

Katame satta dhammā pahātabbā?“Which seven dhammas should be abandoned? Sattānusayā—Seven obsessions: kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.the obsession of sensual passion, the obsession of resistance, the obsession of views, the obsession of uncertainty, the obsession of conceit, the obsession of passion for becoming, the obsession of ignorance. Ime satta dhammā pahātabbā.These seven dhammas should be abandoned.

Katame satta dhammā hānabhāgiyā?“Which seven dhammas are on the side of decline? Satta asaddhammā—Seven untrue dhammas: idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.There is the case, friends, where a monk is without conviction, without a sense of shame, without compunction, without learning, lazy, one of muddled truth, & undiscerning. Ime satta dhammā hānabhāgiyā.These seven dhammas are on the side of decline.

Katame satta dhammā visesabhāgiyā?“Which seven dhammas are on the side of distinction? Satta saddhammā—Seven true dhammas: idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.
hirimā → hiriko (sya-all, km)There is the case, friends, where a monk has conviction, a sense of shame, compunction, learning, and is one of aroused persistence, established mindfulness, & discerning. Ime satta dhammā visesabhāgiyā.These seven dhammas are on the side of distinction.

Katame satta dhammā duppaṭivijjhā?“Which seven dhammas are hard to penetrate? Satta sappurisadhammā—Seven qualities of a person of integrity: idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.There is the case, friends, where a monk is one with a sense of Dhamma, a sense of meaning, a sense of himself, a sense of moderation, a sense of time, a sense of social gatherings, & a sense of distinctions among individuals. Ime satta dhammā duppaṭivijjhā.These seven dhammas are hard to penetrate.

Katame satta dhammā uppādetabbā?“Which seven dhammas should be made to arise? Satta saññā—Seven perceptions: aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.the perception of inconstancy, the perception of not-self, the perception of unattractiveness, the perception of drawbacks, the perception of abandoning, the perception of dispassion, the perception of cessation. Ime satta dhammā uppādetabbā.These seven dhammas should be made to arise.

Katame satta dhammā abhiññeyyā?“Which seven dhammas should be directly known? Satta niddasavatthūni—Seven grounds for praise: idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.There is the case, friends, where a monk has keen desire to undertake the training & has not discarded his love for undertaking the training in the future. Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.He has keen desire to attend carefully to the Dhamma… Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.to subdue his wants… Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.to find solitude… Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo.to arouse persistence… Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.to be mindful & adept… Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.to penetrate (right) view & has not discarded his love for penetrating (right) view in the future. Ime satta dhammā abhiññeyyā.These seven dhammas should be directly known.

Katame satta dhammā sacchikātabbā?“Which seven dhammas should be realized? Satta khīṇāsavabalāni—Seven strengths of one whose effluents are ended: idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.There is the case, friends, where—for a monk whose effluents are ended—the inconstancy of all fabrications is well seen, as it has come to be, with right discernment. 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.The fact that—for a monk whose effluents are ended—the inconstancy of all fabrications is well seen, as it has come to be, with right discernment is a strength of a monk whose effluents are ended by which he knows, ‘My effluents are ended.’

Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.“And further, for a monk whose effluents are ended, sensuality is well seen, as it has come to be, with right discernment, as being like a pit of burning embers… Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi.“And further, the heart of a monk whose effluents are ended is bent on seclusion, inclines to seclusion, slopes toward seclusion, delights in renunciation, and is entirely done with the things that would act as causes for the effluents.… Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.“And further, for a monk whose effluents are ended, the four establishings of mindfulness are developed, well developed.… Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni.“And further, for a monk whose effluents are ended, the five faculties are developed, well developed.… Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno satta bojjhaṅgā bhāvitā honti subhāvitā.“And further, for a monk whose effluents are ended, the seven factors for awakening are developed, well developed.… Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito.“And further, for a monk whose effluents are ended, the noble eightfold path is developed, well developed. Yaṁpāvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:The fact that—for a monk whose effluents are ended—the noble eightfold path is developed, well developed, is a strength of a monk whose effluents are ended by which he knows, ‘khīṇā me āsavā’ti.‘My effluents are ended.’ Ime satta dhammā sacchikātabbā.“These seven dhammas should be realized.

Itime sattati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.“These seventy dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.

Paṭhamabhāṇavāro niṭṭhito.

8. Aṭṭha dhammāEights

Aṭṭha dhammā bahukārā …pe… aṭṭha dhammā sacchikātabbā.“Eight dhammas, friends, are very helpful. Eight dhammas should be developed. Eight dhammas should be comprehended. Eight dhammas should be abandoned. Eight dhammas are on the side of decline. Eight dhammas are on the side of distinction. Eight dhammas are hard to penetrate. Eight dhammas should be made to arise. Eight dhammas should be directly known. Eight dhammas should be realized.

Katame aṭṭha dhammā bahukārā?“Which eight dhammas are very helpful? Aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattanti.Eight causes, eight requisite conditions lead to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired. Katame aṭṭha?Which eight? Idhāvuso, bhikkhu satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca.
satthāraṁ → satthāraṁ vā (sya-all, mr)“There is the case, friends, where a monk lives in apprenticeship to the Teacher or to a respectable companion in the holy life in whom he has established a strong sense of shame & compunction, love, & respect. Ayaṁ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This, monks, is the first cause, the first requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired.

Taṁ kho pana satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati:“As he lives in apprenticeship under the Teacher or under a respectable companion in the holy life in whom he has established a strong sense of shame & compunction, love, & respect, he approaches him at the appropriate times to quiz & cross-question him: ‘idaṁ, bhante, kathaṁ?‘What, venerable sir, is the meaning of this statement?’ Imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.He [the Teacher or the respectable companion in the holy life] reveals what is hidden, makes plain what is obscure, and dispels perplexity in many kinds of perplexing things. Ayaṁ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya bhāvanāya pāripūriyā saṁvattati.This is the second cause, the second requisite condition…

Taṁ kho pana dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.“Having heard the Dhamma, he [the student] achieves a twofold seclusion: seclusion in body & seclusion in mind. Ayaṁ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This is the third cause, the third requisite condition…

Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.“He is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. Ayaṁ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This is the fourth cause, the fourth requisite condition…

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.“He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning & expression—proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, & well penetrated in terms of his views. Ayaṁ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This is the fifth cause, the fifth requisite condition…

Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.“He keeps his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. Ayaṁ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This is the sixth cause, the sixth requisite condition…

Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. Cirakatampi cirabhāsitampi saritā anussaritā.WRONG LINE “When he is in the midst of the Saṅgha he doesn’t talk on & on about a variety of things. Either he speaks Dhamma himself or he invites another to do so, and he feels no disdain for noble silence. Ayaṁ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This is the seventh cause, the seventh requisite condition…

Puna caparaṁ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati:“He remains focused on arising & passing away with regard to the five aggregates: ‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo;‘Such is form, such its origination, such its disappearance. iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo;Such is feeling… iti saññā iti saññāya samudayo iti saññāya atthaṅgamo;Such is perception… iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo;Such are fabrications… iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.Such is consciousness, such its origination, such its disappearance.’ Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This, monks, is the eighth cause, the eighth requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired. Ime aṭṭha dhammā bahukārā.“These eight dhammas are very helpful.

Katame aṭṭha dhammā bhāvetabbā?“Which eight dhammas should be developed? Ariyo aṭṭhaṅgiko maggo seyyathidaṁ—The noble eightfold path, i.e., sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Ime aṭṭha dhammā bhāvetabbā.These eight dhammas should be developed.

Katame aṭṭha dhammā pariññeyyā?“Which eight dhammas should be comprehended? Aṭṭha lokadhammā—Eight worldly conditions: lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca.gain, loss, status, disgrace, censure, praise, pleasure, pain. Ime aṭṭha dhammā pariññeyyā.These eight dhammas should be comprehended.

Katame aṭṭha dhammā pahātabbā?“Which eight dhammas should be abandoned? Aṭṭha micchattā—Eight forms of wrongness: micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi.wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. Ime aṭṭha dhammā pahātabbā.These eight dhammas should be abandoned.

Katame aṭṭha dhammā hānabhāgiyā?“Which eight dhammas are on the side of decline? Aṭṭha kusītavatthūni.Eight grounds for laziness: Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti,There is the case, friends, where a monk has some work to do. tassa evaṁ hoti:The thought occurs to him: ‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.‘I will have to do this work. But when I have done this work, my body will be tired. Why don’t I lie down?’ So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. Idaṁ paṭhamaṁ kusītavatthu.This is the first ground for laziness.

Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.“Then there is the case where a monk has done some work. Tassa evaṁ hoti:The thought occurs to him: ‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti.‘I have done some work. Now that I have done work, my body is tired. Why don’t I lie down?’ So nipajjati, na vīriyaṁ ārabhati …pe…So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. idaṁ dutiyaṁ kusītavatthu.This is the second ground for laziness.

Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.“Then there is the case where a monk has to go on a journey. Tassa evaṁ hoti:The thought occurs to him: ‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.‘I will have to go on this journey. But when I have gone on the journey, my body will be tired. Why don’t I lie down?’ So nipajjati, na vīriyaṁ ārabhati …pe…So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. idaṁ tatiyaṁ kusītavatthu.This is the third ground for laziness.

Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.“Then there is the case where a monk has gone on a journey. Tassa evaṁ hoti:The thought occurs to him: ‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti.‘I have gone on a journey. Now that I have gone on a journey, my body is tired. Why don’t I lie do wn?’ So nipajjati, na vīriyaṁ ārabhati …pe…So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. 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.“Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he would like for his fill. Tassa evaṁ hoti:The thought occurs to him: ‘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, having gone for alms in a village or town, have not gotten as much coarse or refined food as I would like for my fill. This body of mine is tired & unsuitable for work. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. 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.“Then there is the case where a monk, having gone for alms in a village or town, gets as much coarse or refined food as he would like for his fill. Tassa evaṁ hoti:The thought occurs to him: ‘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, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. This body of mine is heavy & unsuitable for work—stuffed with beans, as it were. Why don’t I lie down?’ So nipajjati …pe…So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. idaṁ chaṭṭhaṁ kusītavatthu.This is the sixth ground for laziness.

Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho, tassa evaṁ hoti:“Then there is the case where a monk comes down with a slight illness. The thought occurs to him: ‘uppanno kho me ayaṁ appamattako ābādho atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti.‘I have come down with a slight illness. There’s a need to lie down.’ So nipajjati …pe…So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. idaṁ sattamaṁ kusītavatthu.This is the seventh ground for laziness.

Puna caparaṁ, āvuso, bhikkhu gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā.“Then there is the case where a monk has recovered from his illness, not long after his recovery. Tassa evaṁ hoti:The thought occurs to him: ‘ahaṁ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā.‘I have recovered from my illness. It’s not long after my recovery. Tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti.This body of mine is weak & unsuitable for work. Why don’t I lie down?’ So nipajjati …pe…So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. idaṁ aṭṭhamaṁ kusītavatthu.This is the eighth ground for laziness. Ime aṭṭha dhammā hānabhāgiyā.“These eight dhammas are on the side of decline.

Katame aṭṭha dhammā visesabhāgiyā?“Which eight dhammas are on the side of distinction? Aṭṭha ārambhavatthūni.Eight grounds for the arousal of energy: Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, tassa evaṁ hoti:There is the case, friends, where a monk has some work to do. The thought occurs to him: ‘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 will have to do this work. But when I am doing this work, it will not be easy to attend to the Buddha’s message. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. Idaṁ paṭhamaṁ ārambhavatthu.This is the first ground for the arousal of energy.

Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.“Then there is the case where a monk has done some work. Tassa evaṁ hoti:The thought occurs to him: ‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…‘I have done some work. While I was doing work, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. idaṁ dutiyaṁ ārambhavatthu.This is the second ground for the arousal of energy.

Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.“Then there is the case where a monk has to go on a journey. Tassa evaṁ hoti:The thought occurs to him: ‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…‘I will have to go on this journey. But when I am going on the journey, it will not be easy to attend to the Buddha’s message. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. idaṁ tatiyaṁ ārambhavatthu.This is the third ground for the arousal of energy.

Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.“Then there is the case where a monk has gone on a journey. Tassa evaṁ hoti:The thought occurs to him: ‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…‘I have gone on a journey. While I was going on the journey, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. idaṁ catutthaṁ ārambhavatthu.This is the fourth ground for the arousal of energy.

Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.“Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he would like for his fill. Tassa evaṁ hoti:The thought occurs to him: ‘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, having gone for alms in a village or town, have not gotten as much coarse or refined food as I would like for my fill. This body of mine is light & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. idaṁ pañcamaṁ ārambhavatthu.This is the fifth ground for the arousal of energy.

Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.“Then there is the case where a monk, having gone for alms in a village or town, gets as much coarse or refined food as he would like for his fill. Tassa evaṁ hoti:The thought occurs to him: ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.‘I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. Tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…This body of mine is light & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. idaṁ chaṭṭhaṁ ārambhavatthu.This is the sixth ground for the arousal of energy.

Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.“Then there is the case where a monk comes down with a slight illness. Tassa evaṁ hoti:The thought occurs to him: ‘uppanno kho me ayaṁ appamattako ābādho ṭhānaṁ kho panetaṁ vijjati, yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi …pe…‘I have come down with a slight illness. Now, there’s the possibility that it could get worse. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. idaṁ sattamaṁ ārambhavatthu.This is the seventh ground for the arousal of energy.

Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.“Then there is the case where a monk has recovered from his illness, not long after his recovery. Tassa evaṁ hoti:The thought occurs to him: ‘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 have recovered from my illness. It’s not long after my recovery. Now, there’s the possibility that the illness could come back. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. Idaṁ aṭṭhamaṁ ārambhavatthu.This is the eighth ground for the arousal of energy. Ime aṭṭha dhammā visesabhāgiyā.“These eight dhammas are on the side of distinction.

Katame aṭṭha dhammā duppaṭivijjhā?“Which eight dhammas are hard to penetrate? Aṭṭha akkhaṇā asamayā brahmacariyavāsāya.Eight inopportune, untimely situations for leading the holy life: Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.There is the case, friends, where a Tathāgata appears in the world, worthy & rightly self-awakened. The Dhamma is taught that leads to stilling, to total unbinding, to self-awakening as declared by One Well-gone. Ayañca puggalo nirayaṁ upapanno hoti.But this person is reborn in hell. Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.This is the first inopportune, untimely situation for leading the holy life.

Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.“And further, there is the case where a Tathāgata appears in the world… Ayañca puggalo tiracchānayoniṁ upapanno hoti.but this person is reborn in an animal womb… Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya.

Puna caparaṁ …pe… pettivisayaṁ upapanno hoti.in the realm of the hungry ghosts… Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya.

Puna caparaṁ …pe… aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti.in a certain host of long-lived devas… Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.

Puna caparaṁ …pe… paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.or he is born in a border region among ignorant barbarians where there is no opening for monks, nuns, male lay followers, or female lay followers to go.… Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.

Puna caparaṁ …pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano:“Or he is born in the Middle Country [the middle Ganges Valley] but he has wrong views & skewed vision: ‘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 is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father; there are no spontaneously reborn beings; there are no contemplatives or brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’ … Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.

Puna caparaṁ …pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.“Or he is born in the Middle Country but he is undiscerning, dull, drooling, incapable of knowing the meaning of what is well-said or ill-said. Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.This is the seventh inopportune, untimely situation for leading the holy life.

Puna caparaṁ …pe…“And further, a Tathāgata does not appear in the world, worthy & rightly self-awakened. The Dhamma is not taught that leads to stilling, to total unbinding, to self-awakening as declared by One Well-gone. ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.This person is born in the Middle Country and is discerning, not dull, not drooling, capable of knowing the meaning of what is well-said or ill-said. Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.This is the eighth inopportune, untimely situation for leading the holy life. Ime aṭṭha dhammā duppaṭivijjhā.“These eight dhammas are hard to penetrate.

Katame aṭṭha dhammā uppādetabbā?“Which eight dhammas should be made to arise? Aṭṭha mahāpurisavitakkā—Eight thoughts of a great person: appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa.‘This Dhamma is for one who is modest, not for one who is self-aggrandizing. Santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa.This Dhamma is for one who is content, not for one who is discontent. Pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa.This Dhamma is for one who is reclusive, not for one who is entangled. Āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa.This Dhamma is for one whose persistence is aroused, not for one who is lazy. Upaṭṭhitasatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa.This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. Samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa.This Dhamma is for one whose mind is concentrated, not for one whose mind is unconcentrated. Paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassa.
Paññavato → paññāvato (bj, pts1ed)This Dhamma is for one endowed with discernment, not for one whose discernment is weak. Nippapañcassāyaṁ dhammo, nāyaṁ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā.This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.’ “These eight dhammas should be made to arise.

Katame aṭṭha dhammā abhiññeyyā?“Which eight dhammas should be directly known? Aṭṭha abhibhāyatanāni—Eight dimensions of (mental) mastery: ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—One percipient of form internally sees forms externally as limited, beautiful & ugly. evaṁsaññī hoti.Mastering them, he is percipient of ‘I know; I see.’ Idaṁ paṭhamaṁ abhibhāyatanaṁ.This is the first dimension of (mental) mastery.

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—“One percipient of form internally sees forms externally as immeasurable, beautiful & ugly. evaṁsaññī hoti.Mastering them, he is percipient of ‘I know; I see.’ Idaṁ dutiyaṁ abhibhāyatanaṁ.This is the second dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—“One percipient of the formless internally sees forms externally as limited, beautiful & ugly. evaṁsaññī hoti.Mastering them, he is percipient of ‘I know; I see.’ Idaṁ tatiyaṁ abhibhāyatanaṁ.This is the third dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—“One percipient of the formless internally sees forms externally as immeasurable, beautiful & ugly. evaṁsaññī hoti.Mastering them, he is percipient of ‘I know; I see.’ Idaṁ catutthaṁ abhibhāyatanaṁ.This is the fourth dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.“One percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;Just as a flax-flower is blue, blue in its color, blue in its features, blue in its glow, or just as Vārāṇasī muslin, smooth on both sides, is blue, blue in its color, blue in its features, blue in its glow, evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.in the same way one percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow. Mastering them, he is percipient of ‘I know; I see.’ Idaṁ pañcamaṁ abhibhāyatanaṁ.This is the fifth dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.“One percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;Just as a kaṇṇikāra-flower is yellow, yellow in its color, yellow in its features, yellow in its glow, or just as Vārāṇasī muslin, smooth on both sides, is yellow, yellow in its color, yellow in its features, yellow in its glow, evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.in the same way one percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. Mastering them, he is percipient of ‘I know; I see.’ Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.This is the sixth dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.“One percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;Just as a bandha-jīvaka-flower is red, red in its color, red in its features, red in its glow, or just as Vārāṇasī muslin, smooth on both sides, is red, red in its color, red in its features, red in its glow, evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.in the same way one percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow. Mastering them, he is percipient of ‘I know; I see.’ Idaṁ sattamaṁ abhibhāyatanaṁ.This is the seventh dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.“One percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;Just as the morning star is white, white in its color, white in its features, white in its glow, or just as Vārāṇasī muslin, smooth on both sides, is white, white in its color, white in its features, white in its glow, evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.in the same way one percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Mastering them, he is percipient of ‘I know; I see.’ Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.This is the eighth dimension of (mental) mastery. Ime aṭṭha dhammā abhiññeyyā.“These eight dhammas should be directly known.

Katame aṭṭha dhammā sacchikātabbā?“Which eight dhammas should be realized? Aṭṭha vimokkhā—Eight emancipations: rūpī rūpāni passati.Possessed of form, one sees forms. Ayaṁ paṭhamo vimokkho.This is the first emancipation.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati.“Not percipient of form internally, one sees forms externally. Ayaṁ dutiyo vimokkho.This is the second emancipation.

Subhanteva adhimutto hoti.“One is intent only on the beautiful. Ayaṁ tatiyo vimokkho.This is the third emancipation.

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.“With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ one enters & remains in the dimension of the infinitude of space. Ayaṁ catuttho vimokkho.This is the fourth emancipation.

Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.“With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ one enters & remains in the dimension of the infinitude of consciousness. Ayaṁ pañcamo vimokkho.This is the fifth emancipation.

Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.“With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ one enters & remains in the dimension of nothingness. Ayaṁ chaṭṭho vimokkho.This is the sixth emancipation.

Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.“With the complete transcending of the dimension of nothingness, one enters & remains in the dimension of neither perception nor non-perception. Ayaṁ sattamo vimokkho.This is the seventh emancipation.

Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.“With the complete transcending of the dimension of neither perception nor non-perception, one enters & remains in the cessation of perception and feeling. Ayaṁ aṭṭhamo vimokkho.This is the eighth emancipation. Ime aṭṭha dhammā sacchikātabbā.“These eight dhammas should be realized.

Iti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.“These eighty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.

9. Nava dhammāNines

Nava dhammā bahukārā …pe… nava dhammā sacchikātabbā.“Nine dhammas, friends, are very helpful. Nine dhammas should be developed. Nine dhammas should be comprehended. Nine dhammas should be abandoned. Nine dhammas are on the side of decline. Nine dhammas are on the side of distinction. Nine dhammas are hard to penetrate. Nine dhammas should be made to arise. Nine dhammas should be directly known. Nine dhammas should be realized.

Katame nava dhammā bahukārā?“Which nine dhammas are very helpful? 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 dhammas rooted in appropriate attention: In one who is appropriately attentive, joy is born. When one is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. When the mind is concentrated, one knows & sees what has come to be. Knowing & seeing what has come to be, one is disenchanted. Disenchanted, one becomes dispassionate. From dispassion, one is released. Ime nava dhammā bahukārā.“These nine dhammas are very helpful.

Katame nava dhammā bhāvetabbā?“Which nine dhammas should be developed? Nava pārisuddhipadhāniyaṅgāni—Nine factors of exertion for full purity: sīlavisuddhi pārisuddhipadhāniyaṅgaṁ, cittavisuddhi pārisuddhipadhāniyaṅgaṁ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṁ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṁ, maggāmaggañāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paññāvisuddhi pārisuddhipadhāniyaṅgaṁ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṁ.the purity-of-virtue factor of exertion for full purity, the purity-of-mind [concentration] factor of exertion for full purity, the purity-of-view factor of exertion for full purity, the purity-of-overcoming-doubt factor of exertion for full purity, the purity-of-knowledge-&-vision-of-what-is-&-is-not the-path factor of exertion for full purity, the purity-of-knowledge-&-vision-of-the-way factor of exertion for full purity, the purity-of-knowledge-&-vision factor of exertion for full purity, the purity-of-discernment factor of exertion for full purity, the purity-of-release factor of exertion for full purity.21 Ime nava dhammā bhāvetabbā.“These nine dhammas should be developed.

Katame nava dhammā pariññeyyā?“Which nine dhammas should be comprehended? Nava sattāvāsā—Nine abodes for beings: santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.There are beings with multiplicity of body & multiplicity of perception, such as human beings, some devas, and some beings in the lower realms. Ayaṁ paṭhamo sattāvāso.This is the first abode for beings.

Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.“There are beings with multiplicity of body & singularity of perception, such as the devas of Brahmā’s retinue generated by the first (jhāna). Ayaṁ dutiyo sattāvāso.This is the second abode for beings.

Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.“There are beings with singularity of body & multiplicity of perception, such as the Radiant Devas. Ayaṁ tatiyo sattāvāso.This is the third abode for beings.

Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.“There are beings with singularity of body & singularity of perception, such as the Beautiful Black Devas. Ayaṁ catuttho sattāvāso.This is the fourth abode for beings.

Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.“There are beings who are non-percipient, insensitive, such as the Non-percipient-being Devas. Ayaṁ pañcamo sattāvāso.This is the fifth abode for beings.

Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.“There are beings who, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ arrive at the dimension of the infinitude of space. Ayaṁ chaṭṭho sattāvāso.This is the sixth abode for beings.

Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.“There are beings who, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ arrive at the dimension of the infinitude of consciousness. Ayaṁ sattamo sattāvāso.This is the seventh abode for beings.

Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.“There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ arrive at the dimension of nothingness. Ayaṁ aṭṭhamo sattāvāso.This is the eighth abode for beings.

Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā.“There are beings who, with the complete transcending of the dimension of nothingness, arrive at the dimension of neither perception nor non-perception. Ayaṁ navamo sattāvāso.This is the ninth abode for beings.

Ime nava dhammā pariññeyyā.“These nine dhammas should be comprehended.

Katame nava dhammā pahātabbā?“Which nine dhammas should be abandoned? Nava taṇhāmūlakā dhammā—Nine dhammas 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.seeking is dependent on craving; acquisition is dependent on seeking; ascertainment is dependent on acquisition; desire & passion is dependent on ascertainment; attachment is dependent on desire & passion; possessiveness is dependent on attachment; stinginess is dependent on possessiveness; defensiveness is dependent on stinginess; and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks & knives; conflicts, quarrels, & disputes; accusations, divisive speech, & lies. Ime nava dhammā pahātabbā.“These nine dhammas should be abandoned.

Katame nava dhammā hānabhāgiyā?“Which nine dhammas are on the side of decline? Nava āghātavatthūni:Nine grounds for hatred: ‘anatthaṁ me acarī’ti āghātaṁ bandhati,“(Thinking,) ‘He has done me harm,’ one binds hatred. ‘anatthaṁ me caratī’ti āghātaṁ bandhati,‘He is doing me harm,’ one binds hatred. ‘anatthaṁ me carissatī’ti āghātaṁ bandhati;‘He is going to do me harm,’ one binds hatred. ‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe…‘He has done harm to people who are dear & pleasing to me,’ one binds hatred. ‘anatthaṁ caratī’ti āghātaṁ bandhati …pe…‘He is doing harm to people who are dear & pleasing to me,’ one binds hatred. ‘anatthaṁ carissatī’ti āghātaṁ bandhati;‘He is going to do harm to people who are dear & pleasing to me,’ one binds hatred. ‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe…‘He has aided people who are not dear or pleasing to me,’ one binds hatred. ‘atthaṁ caratī’ti āghātaṁ bandhati …pe…‘He is aiding people who are not dear or pleasing to me,’ one binds hatred. ‘atthaṁ carissatī’ti āghātaṁ bandhati.‘He is going to aid people who are not dear or pleasing to me,’ one binds hatred. Ime nava dhammā hānabhāgiyā.“These nine dhammas are on the side of decline.

Katame nava dhammā visesabhāgiyā?“Which nine dhammas are on the side of distinction? Nava āghātapaṭivinayā:Nine ways of subduing hatred: ‘anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;(Thinking,) ‘He has done me harm. But what should I expect?’ one subdues hatred. ‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;‘He is doing me harm. But what should I expect?’ one subdues hatred. ‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;‘He is going to do me harm. But what should I expect?’ one subdues hatred. ‘piyassa me manāpassa anatthaṁ acari …pe…‘He has done harm to people who are dear & pleasing to me. But what should I expect?’ one subdues hatred. anatthaṁ carati …pe…‘He is doing harm to people who are dear & pleasing to me. But what should I expect?’ one subdues hatred. anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;‘He is going to do harm to people who are dear & pleasing to me. But what should I expect?’ one subdues hatred. ‘appiyassa me amanāpassa atthaṁ acari …pe…‘He has aided people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred. atthaṁ carati …pe…‘He is aiding people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred. atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti.‘He is going to aid people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred. Ime nava dhammā visesabhāgiyā.“These nine dhammas are on the side of distinction.

Katame nava dhammā duppaṭivijjhā?“Which nine dhammas are hard to penetrate? Nava nānattā—Nine multiplicities: 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 (…).
(…) → (lābhanānattaṁ paṭicca uppajjati maññanānānattaṁ) (bj)Dependent on a multiplicity of properties, there arises a multiplicity of contacts. Dependent on a multiplicity of contacts, there arises a multiplicity of feelings. Dependent on a multiplicity of feelings, there arises a multiplicity of perceptions. Dependent on a multiplicity of perceptions, there arises a multiplicity of resolves. Dependent on a multiplicity of resolves, there arises a multiplicity of desires. Dependent on a multiplicity of desires, there arises a multiplicity of fevers. Dependent on a multiplicity of fevers, there arises a multiplicity of searches. Dependent on a multiplicity of searches, there arises a multiplicity of gains. Ime nava dhammā duppaṭivijjhā.“These nine dhammas are hard to penetrate.

Katame nava dhammā uppādetabbā?“Which nine dhammas should be made to arise? Nava saññā—Nine perceptions: asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.the perception of unattractiveness, the perception of death, the perception of loathsomeness in food, the perception of distaste for every world, the perception of inconstancy, the perception of stress in what is inconstant, the perception of not-self in what is stressful, the perception of abandoning, the perception of dispassion. Ime nava dhammā uppādetabbā.These nine dhammas should be made to arise.

Katame nava dhammā abhiññeyyā?“Which nine dhammas should be directly known? Nava anupubbavihārā—Nine step-by-step dwellings: idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.There is the case, friends, where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.“With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.“With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.“With the abandoning of pleasure & pain—as with the earlier disappearance of joy & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.“With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ he enters & remains in the dimension of the infinitude of space. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.“With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ he enters & remains in the dimension of the infinitude of consciousness. Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.“With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ he enters & remains in the dimension of nothingness. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.“With the complete transcending of the dimension of nothingness, he enters & remains in the dimension of neither perception nor non-perception. Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.“With the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. Ime nava dhammā abhiññeyyā.“These nine dhammas should be directly known.

Katame nava dhammā sacchikātabbā?“Which nine dhammas should be realized? Nava anupubbanirodhā—Nine step-by-step cessations: paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti,When one has attained the first jhāna, the perception of sensuality has ceased. dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti,When one has attained the second jhāna, directed thoughts & evaluations [verbal fabrications] have ceased. tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti,When one has attained the third jhāna, rapture has ceased. catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti,When one has attained the fourth jhāna, in-&-out breaths [bodily fabrications] have ceased. ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti,When one has attained the dimension of the infinitude of space, the perception of forms has ceased. viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti,When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has ceased. ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti,When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has ceased. nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti,When one 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.When one has attained the cessation of perception & feeling, perceptions & feelings [mental fabrications] have ceased.24 Ime nava dhammā sacchikātabbā.“These nine dhammas should be realized.

Iti ime navuti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.“These ninety dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.

10. Dasa dhammāTens

Dasa dhammā bahukārā …pe… dasa dhammā sacchikātabbā.“Ten dhammas, friends, are very helpful. Ten dhammas should be developed. Ten dhammas should be comprehended. Ten dhammas should be abandoned. Ten dhammas are on the side of decline. Ten dhammas are on the side of distinction. Ten dhammas are hard to penetrate. Ten dhammas should be made to arise. Ten dhammas should be directly known. Ten dhammas should be realized.

Katame dasa dhammā bahukārā?“Which ten dhammas are very helpful? Dasa nāthakaraṇā dhammā—Ten qualities creating a protector: idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.There is the case, friends, where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. Yaṁpāvuso, bhikkhu sīlavā hoti …pe… sikkhati sikkhāpadesu.And the fact that he is virtuous… Ayampi dhammo nāthakaraṇo.seeing danger in the slightest faults is a quality creating a protector.

Puna caparaṁ, āvuso, bhikkhu bahussuto …pe… diṭṭhiyā suppaṭividdhā.“And further, the monk has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning and expression—proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, & well penetrated in terms of his views. Yaṁpāvuso, bhikkhu bahussuto …pe…And the fact that he has heard much… ayampi dhammo nāthakaraṇo.well penetrated in terms of his views is a quality creating a protector.

Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.“And further, the monk has admirable friends, admirable comrades, admirable companions. Yaṁpāvuso, bhikkhu …pe… kalyāṇasampavaṅko.And the fact that he has admirable friends, admirable comrades, admirable companions Ayampi dhammo nāthakaraṇo.is a quality creating a protector.

Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṁ.“And further, the monk is easy to speak to, endowed with qualities that make him easy to speak to, patient, respectful to instruction. Yaṁpāvuso, bhikkhu …pe… anusāsaniṁ.And the fact that he is easy to speak to… respectful to instruction Ayampi dhammo nāthakaraṇo.is a quality creating a protector.

Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ, alaṁ saṁvidhātuṁ.“And further, the monk is adept at the various affairs involving his companions in the holy life, is vigorous, quick-witted in the techniques involved in them, is up to doing them or arranging to get them done. Yaṁpāvuso, bhikkhu …pe… alaṁ saṁvidhātuṁ.And the fact that he is adept at… doing them or arranging to get them done Ayampi dhammo nāthakaraṇo.is a quality creating a protector.

Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo.“And further, the monk is one who desires the Dhamma, endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Vinaya. Yaṁpāvuso, bhikkhu …pe… uḷārapāmojjo.And the fact that he is one who desires the Dhamma, endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Vinaya Ayampi dhammo nāthakaraṇo.is a quality creating a protector.

Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.“And further, the monk keeps his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. Yaṁpāvuso, bhikkhu …pe…And the fact that he keeps his persistence aroused… not shirking his duties with regard to skillful qualities ayampi dhammo nāthakaraṇo.is a quality creating a protector.

Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati …pe… kusalesu dhammesu.“And further, the monk is content with any old robe cloth at all, any old alms food, any old lodging, any old medicinal requisites for curing sickness at all. Yaṁpāvuso, bhikkhu …pe…And the fact that he is content with any old robe cloth at all, any old alms food, any old lodging, any old medicinal requisites for curing sickness at all ayampi dhammo nāthakaraṇo.is a quality creating a protector.

Puna caparaṁ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.“And further, the monk is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done & said a long time ago. Yaṁpāvuso, bhikkhu …pe…And the fact that he is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done & said a long time ago ayampi dhammo nāthakaraṇo.is a quality creating a protector.

Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.“And further, the monk is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress. Yaṁpāvuso, bhikkhu …pe…And the fact that the monk is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress ayampi dhammo nāthakaraṇo.is a quality creating a protector. Ime dasa dhammā bahukārā.“These ten dhammas are very helpful.

Katame dasa dhammā bhāvetabbā?“Which ten dhammas should be developed? Dasa kasiṇāyatanāni—Ten totality-dimensions: pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.One perceives the earth-totality above, below, all-around: non-dual [advayaṁ], immeasurable. Āpokasiṇameko sañjānāti …pe…One perceives the water-totality… tejokasiṇameko sañjānāti …the fire-totality… vāyokasiṇameko sañjānāti …the wind-totality… nīlakasiṇameko sañjānāti …the blue-totality… pītakasiṇameko sañjānāti …the yellow-totality… lohitakasiṇameko sañjānāti …the red-totality… odātakasiṇameko sañjānāti …the white-totality… ākāsakasiṇameko sañjānāti …the space-totality… viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.the consciousness-totality above, below, all-around: non-dual, immeasurable. Ime dasa dhammā bhāvetabbā.These ten dhammas should be developed.

Katame dasa dhammā pariññeyyā?“Which ten dhammas should be comprehended? Dasāyatanāni—Ten sense media: cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ.the sense medium of the eye, the sense medium of forms; the sense medium of the ear, the sense medium of sounds; the sense medium of the nose, the sense medium of aromas; the sense medium of the tongue, the sense medium of flavors; the sense medium of the body, the sense medium of tactile sensations. Ime dasa dhammā pariññeyyā.These ten dhammas should be comprehended.

Katame dasa dhammā pahātabbā?“Which ten dhammas should be abandoned? Dasa micchattā—Ten forms of wrongness: micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti.wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong release. Ime dasa dhammā pahātabbā.These ten dhammas should be abandoned.

Katame dasa dhammā hānabhāgiyā?“Which ten dhammas are on the side of decline? Dasa akusalakammapathā—Ten unskillful courses of action: pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.taking life, taking what is not given, sexual misconduct, telling lies, divisive speech, harsh speech, idle chatter, greed, ill will, wrong view. Ime dasa dhammā hānabhāgiyā.These ten dhammas are on the side of decline.

Katame dasa dhammā visesabhāgiyā?“Which ten dhammas are on the side of distinction? Dasa kusalakammapathā—Ten skillful courses of action: pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.refraining from taking life, refraining from taking what is not given, refraining from sexual misconduct, refraining from telling lies, refraining from divisive speech, refraining from harsh speech, refraining from idle chatter, non-greed, non-ill will, right view. Ime dasa dhammā visesabhāgiyā.These ten dhammas are on the side of distinction.

Katame dasa dhammā duppaṭivijjhā?“Which ten dhammas are hard to penetrate? Dasa ariyavāsā—Ten noble abodes: idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.There is the case, friends, where a monk has abandoned five factors, is endowed with six, guards one, is supported in four, has shaken off idiosyncratic truths, has thoroughly given up searching, is undisturbed in his resolves, is calmed in his bodily-fabrication, is well released in mind, is well released in discernment.

Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?“And how has a monk abandoned five factors? Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.There is the case where a monk’s sensual desire is abandoned. His ill will… His sloth & torpor… His restlessness & anxiety… His uncertainty is abandoned. Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.This is how a monk has abandoned five factors.

Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?“And how is a monk endowed with six (factors)? Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.There is the case where a monk, on seeing a form via the eye, is neither gladdened nor saddened, but remains equanimous, mindful, & alert. Sotena saddaṁ sutvā …pe…On hearing a sound via the ear… ghānena gandhaṁ ghāyitvā …On smelling an aroma via the nose… jivhāya rasaṁ sāyitvā …On tasting a flavor via the tongue…

kāyena phoṭṭhabbaṁ phusitvā …On touching a tactile sensation via the body… manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.On cognizing an idea via the intellect, he is neither gladdened nor saddened, but remains equanimous, mindful, & alert. Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.This is how a monk is endowed with six (factors).

Kathañcāvuso, bhikkhu ekārakkho hoti?“And how does a monk guard one (factor)? Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.There is the case where a monk is endowed with an awareness guarded by mindfulness. Evaṁ kho, āvuso, bhikkhu ekārakkho hoti.This is how a monk guards one (factor).

Kathañcāvuso, bhikkhu caturāpasseno hoti?“And how is a monk supported in four (ways)? Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.There is the case where a monk, carefully reflecting, associates with one thing, acquiesces to another, avoids another, & subdues another. Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti.This is how a monk is supported in four (ways).

Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?“And how has a monk shaken off idiosyncratic truths [pacceka-sacca]? Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.There is the case where a monk has shaken off the run-of-the-mill idiosyncratic truths of run-of-the-mill contemplatives & brahmans—in other words, ‘The cosmos is eternal,’ ‘The cosmos is not eternal,’ ‘The cosmos is finite,’ ‘The cosmos is infinite,’ ‘The soul & the body are the same,’ ‘The soul is one thing and the body another,’ ‘After death a Tathāgata exists,’ ‘After death a Tathāgata does not exist,’ ‘After death a Tathāgata both does & does not exist,’ ‘After death a Tathāgata neither does nor does not exist.’ All of these he has thrown off, shaken off, renounced, vomited up, let go, abandoned, relinquished. Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.This is how a monk has shaken off idiosyncratic truths.

Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?“And how has a monk thoroughly given up searching? Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.There is the case where a monk has abandoned his search for sensuality, has abandoned his search for becoming, and has allayed his search for a holy life. Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.This is how a monk has thoroughly given up searching.

Kathañcāvuso, bhikkhu anāvilasaṅkappā hoti?“And how is a monk undisturbed in his resolves? Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti.There is the case where a monk has abandoned his resolve for sensuality… his resolve for ill-will… his resolve for harmfulness. Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.This is how a monk is undisturbed in his resolves.

Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?“And how is a monk calmed in his bodily fabrication? Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.There is the case where a monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.This is how a monk is calmed in his bodily fabrication.

Kathañcāvuso, bhikkhu suvimuttacitto hoti?“And how is a monk well released in mind? Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti.There is the case where a monk’s mind is released from passion, released from aversion, released from delusion. Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti.This is how a monk is well released in mind.

Kathañcāvuso, bhikkhu suvimuttapañño hoti?“And how is a monk well released in discernment? Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.There is the case where a monk discerns, ‘Passion is abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.’ ‘Doso me pahīno …pe…He discerns, ‘Aversion is abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, āyatiṁ anuppādadhammo’ti pajānāti.not destined for future arising.’ ‘Moho me pahīno …pe…He discerns, ‘Delusion is abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, āyatiṁ anuppādadhammo’ti pajānāti.not destined for future arising.’ Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti.This is how a monk is well released in discernment. Ime dasa dhammā duppaṭivijjhā.“These ten dhammas are hard to penetrate.

Katame dasa dhammā uppādetabbā?“Which ten dhammas should be made to arise? Dasa saññā—Ten perceptions: asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.the perception of unattractiveness, the perception of death, the perception of loathsomeness in food, the perception of distaste for every world, the perception of inconstancy, the perception of stress in what is inconstant, the perception of not-self in what is stressful, the perception of abandoning, the perception of dispassion, the perception of cessation. Ime dasa dhammā uppādetabbā.These ten dhammas should be made to arise.

Katame dasa dhammā abhiññeyyā?“Which ten dhammas should be directly known? Dasa nijjaravatthūni—Ten grounds for abolishing: sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti.In one of right view, wrong view is abolished. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.The many evil, unskillful qualities that come into play with wrong view as their condition are also abolished, while the many skillful qualities that have right view as their condition go to the culmination of their development. Sammāsaṅkappassa micchāsaṅkappo …pe…In one of right resolve, wrong resolve is abolished.… sammāvācassa micchāvācā …In one of right speech, wrong speech is abolished.… sammākammantassa micchākammanto …In one of right action, wrong action is abolished.… sammāājīvassa micchāājīvo …In one of right livelihood, wrong livelihood is abolished.… sammāvāyāmassa micchāvāyāmo …In one of right effort, wrong effort is abolished.… sammāsatissa micchāsati …In one of right mindfulness, wrong mindfulness is abolished.… sammāsamādhissa micchāsamādhi …In one of right concentration, wrong concentration is abolished.… sammāñāṇassa micchāñāṇaṁ nijjiṇṇaṁ hoti.In one of right knowledge, wrong knowledge is abolished.… Sammāvimuttissa micchāvimutti nijjiṇṇā hoti.In one of right release, wrong release is abolished. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.The many evil, unskillful qualities that come into play with wrong release as their condition are also abolished, while the many skillful qualities that have right release as their condition go to the culmination of their development. Ime dasa dhammā abhiññeyyā.“These ten dhammas should be directly known.

Katame dasa dhammā sacchikātabbā?“Which ten dhammas should be realized? Dasa asekkhā dhammā—Ten qualities of one beyond training: asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti.the right view of one beyond training, the right resolve of one beyond training, the right speech of one beyond training, the right action of one beyond training, the right livelihood of one beyond training, the right effort of one beyond training, the right mindfulness of one beyond training, the right concentration of one beyond training, the right knowledge of one beyond training, the right release of one beyond training. Ime dasa dhammā sacchikātabbā.These ten dhammas should be realized.

Iti ime satadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā”ti.“These one hundred dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.” Idamavocāyasmā sāriputto.That is what Ven. Sāriputta said. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.Gratified, the monks delighted in Ven. Sāriputta’s words.

Dasuttarasuttaṁ niṭṭhitaṁ ekādasamaṁ.Dasuttara Sutta The Eleventh Finished.

Pāthikavaggo niṭṭhito.The Patthika Chapter Finished.

TassuddānaṁОглавление

Pāthiko ca udumbaraṁ, cakkavatti aggaññakaṁ;
Pāthiko ca udumbaraṁ → pāṭikañca udumbaraṁ (sya-all, km); pāṭikodumbarīceva (pts1ed) Sampasādanapāsādaṁ, mahāpurisalakkhaṇaṁ.

Siṅgālāṭānāṭiyakaṁ, saṅgīti ca dasuttaraṁ; Ekādasahi suttehi, pāthikavaggoti vuccati.

Pāthikavaggapāḷi niṭṭhitā.

Tīhi vaggehi paṭimaṇḍito sakalo

dīghanikāyo samatto.Digha Nikaya Completed.