Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the Malla country with a large Saṅgha of five hundred bhikkhus, and eventually he arrived at a Mallan city named Pāvā. There, the Blessed One stayed at Pāvā in the mango grove of Cunda the smith.
Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Assosuṁ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti. Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ: “idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Tañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti. Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti. Adhivāsesi kho bhagavā tuṇhībhāvena.
Now at that time, a new assembly hall named Ubbhataka had recently been built by the Mallas of Pāvā, which had not yet been occupied by any ascetic, brahmin, or human being. The Mallas of Pāvā heard: “The Blessed One, it seems, while wandering on a walking tour among the Mallas with a large Saṅgha of five hundred bhikkhus, has arrived at Pāvā and is staying at Pāvā in the mango grove of Cunda the smith.” Then the Mallas of Pāvā approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the Mallas of Pāvā said to the Blessed One: “Here, venerable sir, a new assembly hall named Ubbhataka has recently been built by the Mallas of Pāvā, which has not yet been occupied by any ascetic, brahmin, or human being. Venerable sir, may the Blessed One use it first. After the Blessed One has used it first, the Mallas of Pāvā will use it. That will be for the welfare and happiness of the Mallas of Pāvā for a long time.” The Blessed One consented in silence.
Atha kho pāveyyakā mallā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sandhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ sandhāgāraṁ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhapetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho te pāveyyakā mallā bhagavantaṁ etadavocuṁ: “sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
Then the Mallas of Pāvā, having understood the Blessed One’s consent, rose from their seats, and after paying homage to the Blessed One, keeping him on their right, approached the assembly hall. Having approached, they covered the entire assembly hall with mats, prepared seats for the Blessed One, set out a water jar, and hung up an oil lamp. Then they approached the Blessed One; having approached and paid homage to the Blessed One, they stood to one side. Standing to one side, those Mallas of Pāvā said to the Blessed One: “Venerable sir, the assembly hall is completely covered with mats, seats are prepared for the Blessed One, a water jar is set out, and an oil lamp is hung up. Venerable sir, may the Blessed One come at his own convenience.”
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā. Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.
Then the Blessed One, after putting on his robe and taking his alms bowl and outer robe, approached the assembly hall together with the Saṅgha of bhikkhus. Having approached, washed his feet, and entered the assembly hall, he sat down against the middle pillar, facing east. The Saṅgha of bhikkhus also, having washed their feet and entered the assembly hall, sat down against the western wall, facing east, keeping the Blessed One in front of them. The Mallas of Pāvā also, having washed their feet and entered the assembly hall, sat down against the eastern wall, facing west, keeping the Blessed One in front of them.
Atha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: “abhikkantā kho, vāseṭṭhā, ratti. Yassadāni tumhe kālaṁ maññathā”ti.
Then the Blessed One, having instructed, encouraged, inspired, and gladdened the Mallas of Pāvā for much of the night with a talk on the Dhamma, dismissed them, saying: “The night has advanced, Vāseṭṭhas. Now do whatever you think it is time for.”
“Evaṁ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
“Yes, venerable sir,” the Mallas of Pāvā replied to the Blessed One. They rose from their seats, and after paying homage to the Blessed One, keeping him on their right, departed.
Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi: “vigatathinamiddho kho, sāriputta, bhikkhusaṅgho. Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā. Piṭṭhi me āgilāyati. Tamahaṁ āyamissāmī”ti.
Then, not long after the Mallas of Pāvā had departed, the Blessed One surveyed the completely silent Saṅgha of bhikkhus and addressed the venerable Sāriputta: “The Saṅgha of bhikkhus is free from dullness and drowsiness, Sāriputta. Let a talk on the Dhamma occur to you for the bhikkhus, Sāriputta. My back aches; I will stretch it.”
“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.
“Yes, venerable sir,” the venerable Sāriputta replied to the Blessed One.
Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā.
Then the Blessed One, having folded his outer robe in four, lay down on his right side in the lion’s posture, placing one foot overlapping the other, mindful and clearly aware, having attended to the perception of rising up.
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
Now at that time, Nigaṇṭha Nāṭaputta had recently passed away at Pāvā. Following his death, the Nigaṇṭhas were split, divided into two factions, engaging in blaming, quarreling, and disputing with one another, stabbing each other with pointed words: “You do not understand this doctrine and discipline; I understand this doctrine and discipline! How will you understand this doctrine and discipline? You are practicing wrongly; I am practicing rightly! What I say is consistent; what you say is inconsistent! What should be said first you said last; what should be said last you said first! What you have long practiced has been turned upside down; your doctrine has been refuted; you are defeated! Go and save your doctrine, or disentangle yourself if you can!”
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
It seemed as though there was nothing but slaughter going on among the followers of Nigaṇṭha Nāṭaputta. Even the white-clothed lay disciples of Nigaṇṭha Nāṭaputta were disillusioned, dismayed, and repelled by the followers of Nigaṇṭha Nāṭaputta, just as they were with that poorly declared doctrine and discipline, which is poorly proclaimed, not leading to deliverance, not conducive to tranquility, not made known by a perfectly Awakened One, with its shrine broken, left without a refuge.
Atha kho āyasmā sāriputto bhikkhū āmantesi: “nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe. Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
Then the venerable Sāriputta addressed the bhikkhus: “Friends, Nigaṇṭha Nāṭaputta has recently passed away at Pāvā. Following his death, the Nigaṇṭhas have split, divided into two factions ... with its shrine broken, left without a refuge. For that is how it is, friends, when a doctrine and discipline is poorly declared, poorly proclaimed, not leading to deliverance, not conducive to tranquility, and not made known by a perfectly Awakened One. But this Dhamma, friends, has been well proclaimed by our Blessed One, well expounded, leading to liberation, conducive to tranquility, and made known by a perfectly Awakened One. Herein, all should recite in concert and not dispute, so that this spiritual life may last long and endure for a long time. That will be for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
Katamo cāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito; yattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?
And what, friends, is the Dhamma that has been well proclaimed by our Blessed One, well expounded, leading to liberation, conducive to tranquility, and made known by a perfectly Awakened One, which all should recite in concert and not dispute, so that this spiritual life may last long and endure for a long time, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans?
1. The Ones
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Katamo eko dhammo?
There is, friends, one principle rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Herein, all should recite in concert and not dispute, so that this spiritual life may last long and endure for a long time, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. What one principle?
Sabbe sattā āhāraṭṭhitikā.
All sentient beings are sustained by nutriment.
Sabbe sattā saṅkhāraṭṭhitikā.
All sentient beings are sustained by conditions.
Ayaṁ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
This, friends, is the one principle rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Herein, all should recite in concert and not dispute, so that this spiritual life may last long and endure for a long time, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
2. The Twos
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Katame dve?
There are, friends, pairs of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Herein, all should recite in concert and not dispute, so that this spiritual life may last long and endure for a long time, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. What pairs?
Nāmañca rūpañca.
Name and form.
Avijjā ca bhavataṇhā ca.
Ignorance and craving for existence.
Bhavadiṭṭhi ca vibhavadiṭṭhi ca.
The view of existence and the view of non-existence.
Ahirikañca anottappañca.
Lack of sense of right and wrong and moral recklessness.
Hirī ca ottappañca.
Sense of right and wrong and moral dread.
Dovacassatā ca pāpamittatā ca.
Unruliness and bad friendship.
Sovacassatā ca kalyāṇamittatā ca.
Being easy to instruct and good friendship.
Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.
Skill in discerning what is an offense and skill in rehabilitation from offenses.
Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.
Skill in meditative attainments and skill in emerging from meditative attainments.
Dhātukusalatā ca manasikārakusalatā ca.
Skill in elements and skill in attention.
Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.
Skill in the sense bases and skill in dependent co-arising.
Ṭhānakusalatā ca aṭṭhānakusalatā ca.
Skill in knowing what is possible and skill in knowing what is impossible.
Ajjavañca lajjavañca.
Uprightness and modesty.
Khanti ca soraccañca.
Patience and gentleness.
Sākhalyañca paṭisanthāro ca.
Friendliness and hospitality.
Avihiṁsā ca soceyyañca.
Harmlessness and purity.
Muṭṭhassaccañca asampajaññañca.
Muddle-mindedness and lack of clear awareness.
Sati ca sampajaññañca.
Mindfulness and clear awareness.
Indriyesu aguttadvāratā ca bhojane amattaññutā ca.
Not guarding the doors of the sense faculties and lack of moderation in eating.
Indriyesu guttadvāratā ca bhojane mattaññutā ca.
Guarding the doors of the sense faculties and moderation in eating.
Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of cultivation.
Satibalañca samādhibalañca.
The power of mindfulness and the power of collectedness.
Samatho ca vipassanā ca.
Tranquility and penetrative vision.
Samathanimittañca paggahanimittañca.
The sign of tranquility and the sign of exertion.
Paggaho ca avikkhepo ca.
Exertion and non-distraction.
Sīlavipatti ca diṭṭhivipatti ca.
Failure in ethical conduct and failure in view.
Sīlasampadā ca diṭṭhisampadā ca.
Accomplishment in ethical conduct and accomplishment in view.
Sīlavisuddhi ca diṭṭhivisuddhi ca.
Purification of ethical conduct and purification of view.
Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ.
Purification of view and striving in accordance with one’s view.
Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ.
A sense of urgency toward things that inspire urgency, and wise striving by one who feels such urgency.
Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ.
Discontentment with wholesome qualities and unflagging perseverance in striving.
Vijjā ca vimutti ca.
True knowledge and liberation.
Khayeñāṇaṁ anuppādeñāṇaṁ.
Knowledge of wearing away and knowledge of non-arising.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
These, friends, are the pairs of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Herein, all should recite in concert and not dispute, so that this spiritual life may last long and endure for a long time, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
3. The Threes
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame tayo?
There are, friends, triads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans. What triads?
Tīṇi akusalamūlāni— lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.
Three roots of the unwholesome—greed is a root of the unwholesome, aversion is a root of the unwholesome, and delusion is a root of the unwholesome.
Tīṇi kusalamūlāni— alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.
Three roots of the wholesome—non-greed is a root of the wholesome, non-aversion is a root of the wholesome, and non-delusion is a root of the wholesome.
Tīṇi duccaritāni— kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.
Three kinds of misconduct—bodily misconduct, verbal misconduct, and mental misconduct.
Tīṇi sucaritāni— kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.
Three kinds of good conduct—bodily good conduct, verbal good conduct, and mental good conduct.
Tayo akusalavitakkā— kāmavitakko, byāpādavitakko, vihiṁsāvitakko.
Three unwholesome thoughts—thought of sensuality, thought of ill will, and thought of harming.
Tayo kusalavitakkā— nekkhammavitakko, abyāpādavitakko, avihiṁsāvitakko.
Three wholesome thoughts—thought of renunciation, thought of non-ill will, and thought of harmlessness.
Tayo akusalasaṅkappā— kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo.
Three unwholesome intentions—intention of sensuality, intention of ill will, and intention of harming.
Tayo kusalasaṅkappā— nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo.
Three wholesome intentions—intention of renunciation, intention of non-ill will, and intention of harmlessness.
Tisso akusalasaññā— kāmasaññā, byāpādasaññā, vihiṁsāsaññā.
Three unwholesome perceptions—perception of sensuality, perception of ill will, and perception of harming.
Tisso kusalasaññā— nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā.
Three wholesome perceptions—perception of renunciation, perception of non-ill will, and perception of harmlessness.
Tisso akusaladhātuyo— kāmadhātu, byāpādadhātu, vihiṁsādhātu.
Three unwholesome elements—the element of sensuality, the element of ill will, and the element of harming.
Tisso kusaladhātuyo— nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu.
Three wholesome elements—the element of renunciation, the element of non-ill will, and the element of harmlessness.
Aparāpi tisso dhātuyo— kāmadhātu, rūpadhātu, arūpadhātu.
Another three elements—the sensuality element, the form element, and the formless element.
Aparāpi tisso dhātuyo— rūpadhātu, arūpadhātu, nirodhadhātu.
Another three elements—the form element, the formless element, and the element of cessation.
Aparāpi tisso dhātuyo— hīnadhātu, majjhimadhātu, paṇītadhātu.
Another three elements—the inferior state, the middling state, and the sublime state.
Tisso taṇhā— kāmataṇhā, bhavataṇhā, vibhavataṇhā.
Three kinds of craving—craving for sensual pleasures, craving for existence, and craving for non-existence.
Aparāpi tisso taṇhā— kāmataṇhā, rūpataṇhā, arūpataṇhā.
Another three kinds of craving—craving for sensual pleasures, craving for form, and craving for the formless.
Aparāpi tisso taṇhā— rūpataṇhā, arūpataṇhā, nirodhataṇhā.
Another three kinds of craving—craving for form, craving for the formless, and craving for cessation.
Tīṇi saṁyojanāni— sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
Three fetters—personal existence view, doubt, and clinging to rules and observances.
Tayo āsavā— kāmāsavo, bhavāsavo, avijjāsavo.
Three taints—the taint of sensual desire, the taint of becoming, and the taint of ignorance.
Tayo bhavā— kāmabhavo, rūpabhavo, arūpabhavo.
Three kinds of existence—existence in the realm of sense desire, existence in the realm of form, and existence in the formless realm.
Tisso esanā— kāmesanā, bhavesanā, brahmacariyesanā.
Three quests—the quest for sensual pleasure, the quest for existence, and the quest for spiritual life.
Tisso vidhā— seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā.
Three modes of conceit—the conceit ‘I am superior,’ the conceit ‘I am equal,’ and the conceit ‘I am inferior.’
Tayo addhā— atīto addhā, anāgato addhā, paccuppanno addhā.
Three time periods—the past time period, the future time period, and the present time period.
Tayo antā— sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto.
Three extremes—personal existence as an extreme, the arising of personal existence as an extreme, and the cessation of personal existence as an extreme.
Tisso vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Three feelings—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.
Tisso dukkhatā— dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.
Three kinds of suffering—the ordinary suffering, the suffering due to conditions, and the suffering due to change.
Tayo rāsī— micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi.
Three heaps—the heap fixed in wrongness, the heap fixed in rightness, and the uncertain heap.
Tayo tamā— atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati.
Three obscurations—concerning the past time period, one has doubt and uncertainty, is undecided, and lacks clarity; concerning the future time period, one has doubt and uncertainty, is undecided, and lacks clarity; or concerning the present time period now, one has doubt and uncertainty, is undecided, and lacks clarity.
Tīṇi tathāgatassa arakkheyyāni— parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya: ‘mā me idaṁ paro aññāsī’ti. Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya: ‘mā me idaṁ paro aññāsī’ti. Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya: ‘mā me idaṁ paro aññāsī’ti.
Three things a Tathāgata has no need to guard—a Tathāgata, friends, is pure in bodily conduct; there is no bodily misconduct in the Tathāgata that the Tathāgata would need to guard, thinking: ‘Let others not know this about me.’ A Tathāgata, friends, is pure in verbal conduct; there is no verbal misconduct in the Tathāgata that the Tathāgata would need to guard, thinking: ‘Let others not know this about me.’ A Tathāgata, friends, is pure in mental conduct; there is no mental misconduct in the Tathāgata that the Tathāgata would need to guard, thinking: ‘Let others not know this about me.’
Tayo kiñcanā— rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ.
Three obstructions—passion is an obstruction, aversion is an obstruction, and delusion is an obstruction.
Tayo aggī— rāgaggi, dosaggi, mohaggi.
Three fires—the fire of passion, the fire of aversion, and the fire of delusion.
Aparepi tayo aggī— āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.
Another three fires—the fire of those worthy of offerings, the householder’s fire, and the fire of those worthy of gifts.
Tividhena rūpasaṅgaho— sanidassanasappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassanaappaṭighaṁ rūpaṁ.
Threefold classification of form—form that is visible and impinging, form that is invisible and impinging, and form that is invisible and non-impinging.
Tayo saṅkhārā— puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro.
Three intentional constructs—the meritorious intentional construct, the demeritorious intentional construct, and the imperturbable intentional construct.
Tayo puggalā— sekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo.
Three persons—a trainee, an adept, and one who is neither a trainee nor an adept.
Tayo therā— jātithero, dhammathero, sammutithero.
Three elders—an elder by birth, an elder according to the Dhamma, and an elder by convention.
Tīṇi puññakiriyavatthūni— dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu.
Three bases for making merit—the basis for making merit through giving, the basis for making merit through ethical conduct, and the basis for making merit through cultivation.
Tīṇi codanāvatthūni— diṭṭhena, sutena, parisaṅkāya.
Three grounds for criticizing—based on what has been seen, based on what has been heard, and based on what is suspected.
Tisso kāmūpapattiyo— santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamā kāmūpapatti. Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī. Ayaṁ dutiyā kāmūpapatti. Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī. Ayaṁ tatiyā kāmūpapatti.
Three kinds of rebirth in the sensual realm—there are, friends, sentient beings whose sensual pleasures are presently available, and who exercise mastery over presently available sensual pleasures, such as humans, certain gods, and some who have fallen into a realm of downfall. This is the first kind of rebirth in the sensual realm. There are, friends, sentient beings who delight in creating sensual pleasures, and who, having created them again and again, exercise mastery over sensual pleasures, such as the gods who delight in creation. This is the second kind of rebirth in the sensual realm. There are, friends, sentient beings whose sensual pleasures are created by others, and who exercise mastery over sensual pleasures created by others, such as the gods who wield power over others’ creations. This is the third kind of rebirth in the sensual realm.
Tisso sukhūpapattiyo— santāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā. Ayaṁ paṭhamā sukhūpapatti. Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. Te kadāci karahaci udānaṁ udānenti: ‘aho sukhaṁ, aho sukhan’ti, seyyathāpi devā ābhassarā. Ayaṁ dutiyā sukhūpapatti. Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. Te santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā. Ayaṁ tatiyā sukhūpapatti.
Three kinds of rebirth in pleasure—there are, friends, sentient beings who, having generated pleasure again and again, dwell in pleasure, such as the gods of Brahmā’s assembly. This is the first kind of rebirth in pleasure. There are, friends, sentient beings who are drenched, steeped, filled, and suffused with pleasure; from time to time they utter the exclamation: ‘Oh, what bliss! Oh, what bliss!’—such as the radiant gods. This is the second kind of rebirth in pleasure. There are, friends, sentient beings who are drenched, steeped, filled, and suffused with pleasure; contented, they experience only peaceful pleasure, such as the gods of Refulgent Glory. This is the third kind of rebirth in pleasure.
Tisso paññā— sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā.
Three kinds of wisdom—the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept.
Aparāpi tisso paññā— cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.
Another three kinds of wisdom—wisdom based on reflection, wisdom based on learning, and wisdom based on cultivation.
Tīṇāvudhāni— sutāvudhaṁ, pavivekāvudhaṁ, paññāvudhaṁ.
Three weapons—the weapon of learning, the weapon of seclusion, and the weapon of wisdom.
Tīṇindriyāni— anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.
Three faculties—the faculty of ‘I shall come to know the unknown,’ the faculty of final knowledge, and the faculty of one who is endowed with final knowledge.
Tīṇi cakkhūni— maṁsacakkhu, dibbacakkhu, paññācakkhu.
Three eyes—the physical eye, the divine eye, and the eye of wisdom.
Tisso sikkhā— adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
Three trainings—the training in higher virtue, the training in higher mind, and the training in higher wisdom.
Tisso bhāvanā— kāyabhāvanā, cittabhāvanā, paññābhāvanā.
Three kinds of cultivation—the cultivation of the body, the cultivation of the mind, and the cultivation of wisdom.
Tīṇi anuttariyāni— dassanānuttariyaṁ, paṭipadānuttariyaṁ, vimuttānuttariyaṁ.
Three unsurpassable things—the unsurpassable in vision, the unsurpassable in way of practice, and the unsurpassable in liberation.
Tayo samādhī— savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.
Three kinds of collectedness—collectedness accompanied by thought and examination, collectedness without thought and with a measure of examination, and collectedness without thought and without examination.
Aparepi tayo samādhī— suññato samādhi, animitto samādhi, appaṇihito samādhi.
Another three kinds of collectedness—collectedness accompanied by emptiness, signless collectedness, and undirected collectedness.
Tīṇi soceyyāni— kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.
Three kinds of purity—bodily purity, verbal purity, and mental purity.
Tīṇi moneyyāni— kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.
Three kinds of sagacity—bodily sagacity, verbal sagacity, and mental sagacity.
Tīṇi kosallāni— āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ.
Three kinds of skill—skill in progress, skill in decline, and skill in means.
Tayo madā— ārogyamado, yobbanamado, jīvitamado.
Three intoxications—intoxication with health, intoxication with youth, and intoxication with life.
Tīṇi ādhipateyyāni— attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.
Three authorities—taking oneself as one’s authority, taking the world as one’s authority, and taking the Dhamma as one’s authority.
Tīṇi kathāvatthūni— atītaṁ vā addhānaṁ ārabbha kathaṁ katheyya: ‘evaṁ ahosi atītamaddhānan’ti; anāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya: ‘evaṁ bhavissati anāgatamaddhānan’ti; etarahi vā paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya: ‘evaṁ hoti etarahi paccuppannaṁ addhānan’ti.
Three bases of conversation—engaging in a conversation concerning the past, one might say: ‘It was like this in the past’; engaging in a conversation concerning the future, one might say: ‘It will be like this in the future’; or engaging in a conversation concerning the present now, one might say: ‘It is like this now in the present.’
Tisso vijjā— pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā.
Three true knowledges—the knowledge of the recollection of past lives as a true knowledge, the knowledge of the passing away and rebirth of beings as a true knowledge, and the knowledge of the wearing away of the taints as a true knowledge.
Tayo vihārā— dibbo vihāro, brahmā vihāro, ariyo vihāro.
Three abidings—the heavenly abiding, the brahmic abiding, and the noble abiding.
Tīṇi pāṭihāriyāni— iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.
Three miracles—the miracle of psychic power, the miracle of mind reading, and the miracle of instruction.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These, friends, are the triads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans.
4. The Fours
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame cattāro?
There are, friends, tetrads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Herein, all should recite in concert and not dispute ... for the benefit, welfare, and happiness of gods and humans. What tetrads?
Cattāro satipaṭṭhānā. Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
Four establishments of mindfulness. Here, friends, a bhikkhu dwells observing the body in and of itself, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world. He dwells observing the felt experience in and of itself ... observing the mind in and of itself ... observing mental qualities in and of themselves, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world.
Cattāro sammappadhānā. Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
Four right efforts. Here, friends, a bhikkhu produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives to prevent the arising of unarisen harmful and unwholesome qualities. He produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the giving up of arisen harmful and unwholesome qualities. He produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the arising of unarisen wholesome qualities. He produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the stability and retention, growth and full development, cultivation, and fulfillment of arisen wholesome qualities.
Cattāro iddhipādā. Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
Four bases of psychic power. Here, friends, a bhikkhu develops the basis of psychic power that is endowed with collectedness arising from aspiration and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from [purification of] mind and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from determination and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from investigation and accompanied by intentional effort.
Cattāri jhānāni. Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Four jhānas. Here, friends, entirely secluded from sensual pleasures, secluded from unwholesome mental states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure. With the settling of thought and examination, he enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, free from thought and examination, born of collectedness, and imbued with uplifting joy and pleasure. With the fading of desire for uplifting joy, he dwells equanimous, mindful, and clearly aware, experiencing pleasure with the body; he enters and dwells in the third jhāna, of which the Noble Ones declare: ‘Equanimous and mindful, one dwells happily.’ With the abandoning of pleasure and pain, and with the prior settling down of mental pleasure and displeasure, he enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and characterized by purification of mindfulness through equanimity.
Catasso samādhibhāvanā. Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati. Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati. Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati. Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
Four developments of collectedness. There is, friends, a development of collectedness that, when cultivated and frequently practiced, leads to a pleasant abiding in the here and now. There is, friends, a development of collectedness that, when cultivated and frequently practiced, leads to the attainment of knowledge and vision. There is, friends, a development of collectedness that, when cultivated and frequently practiced, leads to radical comprehension. There is, friends, a development of collectedness that, when cultivated and frequently practiced, leads to the wearing away of the taints.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ … pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
And what, friends, is the development of collectedness that, when cultivated and frequently practiced, leads to a pleasant abiding in the here and now? Here, friends, entirely secluded from sensual pleasures, secluded from unwholesome mental states, a bhikkhu enters and dwells in the first jhāna ... the fourth jhāna. This, friends, is the development of collectedness that, when cultivated and frequently practiced, leads to a pleasant abiding in the here and now.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati? Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.
And what, friends, is the development of collectedness that, when cultivated and frequently practiced, leads to the attainment of knowledge and vision? Here, friends, a bhikkhu attends to the perception of brightness and resolves on the perception of daylight: as by day, so by night; as by night, so by day. Thus, with an open and unencumbered heart, he cultivates a mind full of radiance. This, friends, is the development of collectedness that, when cultivated and frequently practiced, leads to the attainment of knowledge and vision.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati? Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
And what, friends, is the development of collectedness that, when cultivated and frequently practiced, leads to radical comprehension? Here, friends, felt experiences arise known to a bhikkhu, remain present known, and pass away known. Perceptions arise known, remain present known, and pass away known. Thoughts arise known, remain present known, and pass away known. This, friends, is the development of collectedness that, when cultivated and frequently practiced, leads to radical comprehension.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati? Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati. Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo. Iti vedanā …pe… iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
And what, friends, is the development of collectedness that, when cultivated and frequently practiced, leads to the wearing away of the taints? Here, friends, a bhikkhu dwells observing arising and passing away in the five aggregates subject to clinging: ‘Such is form, such is the arising of form, such is the passing away of form; such is felt experience ... such is perception ... such are intentional constructs ... such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.’ This, friends, is the development of collectedness that, when cultivated and frequently practiced, leads to the wearing away of the taints.
Catasso appamaññā. Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Four boundless states. Here, friends, a bhikkhu abides pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, and likewise the fourth. Thus above, below, across, everywhere, encompassing all beings, he abides pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hostility, and free from affliction. With a mind imbued with compassion ... with a mind imbued with appreciative joy ... with a mind imbued with equanimity, he abides pervading one direction, likewise the second, likewise the third, and likewise the fourth. Thus above, below, across, everywhere, encompassing all beings, he abides pervading the entire world with a mind imbued with equanimity, expansive, exalted, immeasurable, without hostility, and free from affliction.
Cattāro āruppā. Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Four formless attainments. Here, friends, with the complete surpassing of perceptions of form, with the disappearance of perceptions of sensory impact, and by not attending to perceptions of diversity, aware that ‘space is boundless,’ a bhikkhu enters and dwells in the base of boundless space. With the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ he enters and dwells in the base of boundless consciousness. With the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ he enters and dwells in the base of nothingness. With the complete surpassing of the base of nothingness, he enters and dwells in the base of neither perception nor non-perception.
Cattāri apassenāni. Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
Four supports. Here, friends, after reflection, a bhikkhu uses some things, endures some things, avoids some things, and dispels some things.
Cattāro ariyavaṁsā. Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Four noble lineages. Here, friends, a bhikkhu is content with whatever robe he gets, and praises contentment with whatever robe he gets. He does not resort to an improper or unseemly search for the sake of a robe. If he does not obtain a robe, he is not agitated; and when he has obtained a robe, he uses it without being tied to it, without being infatuated, not blindly absorbed in it, seeing the drawback in it, and discerning the escape. Yet on account of that contentment with whatever robe he gets, he neither exalts himself nor disparages others. A bhikkhu who is skilled in this, tireless, clearly aware and mindful is said to be standing in the ancient, foremost noble lineage.
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Furthermore, friends, a bhikkhu is content with whatever alms food he gets, and praises contentment with whatever alms food he gets. He does not resort to an improper or unseemly search for the sake of alms food. If he does not obtain alms food, he is not agitated; and when he has obtained alms food, he eats it without being tied to it, without being infatuated, not blindly absorbed in it, seeing the drawback in it, and discerning the escape. Yet on account of that contentment with whatever alms food he gets, he neither exalts himself nor disparages others. A bhikkhu who is skilled in this, tireless, clearly aware and mindful is said to be standing in the ancient, foremost noble lineage.
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Furthermore, friends, a bhikkhu is content with whatever lodging he gets, and praises contentment with whatever lodging he gets. He does not resort to an improper or unseemly search for the sake of lodging. If he does not obtain lodging, he is not agitated; and when he has obtained lodging, he uses it without being tied to it, without being infatuated, not blindly absorbed in it, seeing the drawback in it, and discerning the escape. Yet on account of that contentment with whatever lodging he gets, he neither exalts himself nor disparages others. A bhikkhu who is skilled in this, tireless, clearly aware and mindful is said to be standing in the ancient, foremost noble lineage.
Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Furthermore, friends, a bhikkhu delights in abandoning and is devoted to abandoning, and delights in cultivation and is devoted to cultivation. Yet on account of that delight in abandoning and devotion to abandoning, and that delight in cultivation and devotion to cultivation, he neither exalts himself nor disparages others. A bhikkhu who is skilled in this, tireless, clearly aware and mindful is said to be standing in the ancient, foremost noble lineage.
Cattāri padhānāni. Saṁvarapadhānaṁ pahānapadhānaṁ bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ. Katamañcāvuso, saṁvarapadhānaṁ? Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. Idaṁ vuccatāvuso, saṁvarapadhānaṁ.
Four strivings. Striving for restraint, striving for abandoning, striving for cultivation, and striving for protection. And what, friends, is striving for restraint? Here, friends, a bhikkhu, having seen a form with the eye, does not grasp at its prominent features nor is enticed by its details. Since, if he were to dwell with the eye faculty unguarded, harmful, unwholesome states of craving and distress might stream in, he practices for its restraint, guards the eye faculty, and achieves restraint over the eye faculty. Having heard a sound with the ear ... having smelled an odor with the nose ... having tasted a flavor with the tongue ... having touched a tangible object with the body ... having cognized a mental object with the mind, he does not grasp at its prominent features nor is enticed by its details. Since, if he were to dwell with the mind faculty unguarded, harmful, unwholesome states of craving and distress might stream in, he practices for its restraint, guards the mind faculty, and achieves restraint over the mind faculty. This, friends, is called striving for restraint.
Katamañcāvuso, pahānapadhānaṁ? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti; uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti. Idaṁ vuccatāvuso, pahānapadhānaṁ.
And what, friends, is striving for abandoning? Here, a bhikkhu does not tolerate an arisen thought of sensuality; he abandons it, dispels it, eliminates it, and brings it to an end. He does not tolerate an arisen thought of ill will ... an arisen thought of harming ... He does not tolerate arisen harmful, unwholesome states whenever they arise; he abandons them, dispels them, eliminates them, and brings them to an end. This, friends, is called striving for abandoning.
Katamañcāvuso, bhāvanāpadhānaṁ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, dhammavicayasambojjhaṅgaṁ bhāveti … vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Idaṁ vuccatāvuso, bhāvanāpadhānaṁ.
And what, friends, is striving for cultivation? Here, a bhikkhu cultivates the awakening factor of mindfulness, which is supported by seclusion, supported by dispassion, supported by cessation, and culminates in complete relinquishment. He cultivates the awakening factor of investigation of states ... the awakening factor of energy ... the awakening factor of joy ... the awakening factor of tranquility ... the awakening factor of collectedness ... the awakening factor of equanimity, which is supported by seclusion, supported by dispassion, supported by cessation, and culminates in complete relinquishment. This, friends, is called striving for cultivation.
Katamañcāvuso, anurakkhaṇāpadhānaṁ? Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ. Idaṁ vuccatāvuso, anurakkhaṇāpadhānaṁ.
And what, friends, is striving for protection? Here, friends, a bhikkhu protects an arisen auspicious sign of collectedness: the perception of a skeleton, the perception of a worm-infested corpse, the perception of a livid corpse, the perception of a fissured corpse, and the perception of a bloated corpse. This, friends, is called striving for protection.
Cattāri ñāṇāni— dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ.
Four knowledges—knowledge of the principle, knowledge of entailment, knowledge of encompassing, and conventional knowledge.
Aparānipi cattāri ñāṇāni— dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
Another four knowledges—knowledge of suffering, knowledge of the arising of suffering, knowledge of the cessation of suffering, and knowledge of the way of practice leading to the cessation of suffering.
Cattāri sotāpattiyaṅgāni— sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti.
Four factors of stream-entry—associating with persons of integrity, listening to the true Dhamma, radical attention, and practicing in accordance with the Dhamma.
Cattāri sotāpannassa aṅgāni. Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho, bhagavā’ti. Dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. Saṅghe aveccappasādena samannāgato hoti: ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.
Four factors of a stream-enterer. Here, friends, a disciple of the Noble Ones is endowed with unwavering confidence in the Buddha thus: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ He is endowed with unwavering confidence in the Dhamma thus: ‘The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, onward leading, to be personally experienced by the wise.’ He is endowed with unwavering confidence in the Saṅgha thus: ‘The community of the Blessed One’s disciples is practicing the good way, practicing the upright way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this community of the Blessed One’s disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, the unsurpassed field of merit for the world.’ And he is endowed with virtues that are dear to the Noble Ones—unbroken, untorn, unspotted, unblemished, freeing, praised by the wise, ungrasped, and leading to collectedness.
Cattāri sāmaññaphalāni— sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.
Four fruits of the ascetic life—the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arahantship.
Catasso dhātuyo— pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
Four elements—the earth element, the water element, the fire element, and the wind element.
Cattāro āhārā— kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
Four nutriments—edible food, whether coarse or fine; second, contact; third, mental intention; and fourth, consciousness.
Catasso viññāṇaṭṭhitiyo. Rūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati; vedanūpāyaṁ vā āvuso … saññūpāyaṁ vā, āvuso …pe… saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati.
Four stations of consciousness. Consciousness, friends, while persisting, persists attached to form, with form as its object and form as its support; watered with delight, it comes to growth, increase, and maturity. Or consciousness, friends, while persisting, persists attached to feeling ... attached to perception ... attached to intentional constructs, with intentional constructs as its object and intentional constructs as its support; watered with delight, it comes to growth, increase, and maturity.
Cattāri agatigamanāni— chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati.
Four ways of going astray—one goes astray through desire, one goes astray through aversion, one goes astray through delusion, and one goes astray through fear.
Cattāro taṇhuppādā— cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.
Four uprisings of craving—craving, friends, when arising in a bhikkhu, arises for the sake of a robe; craving, friends, when arising in a bhikkhu, arises for the sake of alms food; craving, friends, when arising in a bhikkhu, arises for the sake of lodging; or craving, friends, when arising in a bhikkhu, arises for the sake of this or that state of existence.
Catasso paṭipadā— dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Four ways of practice—the painful way of practice with slow direct knowledge, the painful way of practice with swift direct knowledge, the pleasant way of practice with slow direct knowledge, and the pleasant way of practice with swift direct knowledge.
Aparāpi catasso paṭipadā— akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.
Another four ways of practice—the impatient way of practice, the patient way of practice, the restrained way of practice, and the calming way of practice.
Cattāri dhammapadāni— anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ.
Four footprints of the Dhamma—contentment as a footprint of the Dhamma, non-ill will as a footprint of the Dhamma, right mindfulness as a footprint of the Dhamma, and right collectedness as a footprint of the Dhamma.
Cattāri dhammasamādānāni— atthāvuso, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. Atthāvuso, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. Atthāvuso, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. Atthāvuso, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
Four ways of undertaking practices—there is, friends, a way of undertaking practices that is painful in the present and ripens in pain in the future. There is, friends, a way of undertaking practices that is painful in the present but ripens in pleasure in the future. There is, friends, a way of undertaking practices that is pleasant in the present but ripens in pain in the future. And there is, friends, a way of undertaking practices that is pleasant in the present and ripens in pleasure in the future.
Cattāro dhammakkhandhā— sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.
Four aggregates of the Dhamma—the aggregate of ethical conduct, the aggregate of collectedness, the aggregate of wisdom, and the aggregate of liberation.
Cattāri balāni— vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
Four powers—the power of energy, the power of mindfulness, the power of collectedness, and the power of wisdom.
Cattāri adhiṭṭhānāni— paññādhiṭṭhānaṁ, saccādhiṭṭhānaṁ, cāgādhiṭṭhānaṁ, upasamādhiṭṭhānaṁ.
Four resolves—the resolve for wisdom, the resolve for truth, the resolve for relinquishment, and the resolve for tranquility.
Cattāri pañhabyākaraṇāni— ekaṁsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.
Four ways of answering questions—a question to be answered categorically, a question to be answered after counter-questioning, a question to be answered analytically, and a question to be set aside.
Cattāri kammāni— atthāvuso, kammaṁ kaṇhaṁ kaṇhavipākaṁ. Atthāvuso, kammaṁ sukkaṁ sukkavipākaṁ. Atthāvuso, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. Atthāvuso, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.
Four kinds of kamma—there is, friends, dark kamma with a dark result. There is, friends, bright kamma with a bright result. There is, friends, dark-and-bright kamma with a dark-and-bright result. And there is, friends, neither-dark-nor-bright kamma with a neither-dark-nor-bright result, which leads to the wearing away of kamma.
Cattāro sacchikaraṇīyā dhammā— pubbenivāso satiyā sacchikaraṇīyo; sattānaṁ cutūpapāto cakkhunā sacchikaraṇīyo; aṭṭha vimokkhā kāyena sacchikaraṇīyā; āsavānaṁ khayo paññāya sacchikaraṇīyo.
Four things to be personally realized—past lives are to be personally realized through mindfulness; the passing away and rebirth of beings is to be personally realized through the divine eye; the eight liberations are to be personally realized with the body; and the wearing away of the taints is to be personally realized through wisdom.
Cattāro oghā— kāmogho, bhavogho, diṭṭhogho, avijjogho.
Four floods—the flood of sensual pleasures, the flood of continued existence, the flood of views, and the flood of ignorance.
Cattāro yogā— kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.
Four bonds—the bond of sensual pleasures, the bond of continued existence, the bond of views, and the bond of ignorance.
Cattāro visaññogā— kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.
Four unbindings—unbinding from the bond of sensual pleasures, unbinding from the bond of continued existence, unbinding from the bond of views, and unbinding from the bond of ignorance.
Cattāro ganthā— abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho.
Four knots—the bodily knot of covetousness, the bodily knot of ill will, the bodily knot of clinging to rules and observances, and the bodily knot of dogmatic adherence to ‘This alone is true’.
Cattāri upādānāni— kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
Four kinds of clinging—clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.
Catasso yoniyo— aṇḍajayoni, jalābujayoni, saṁsedajayoni, opapātikayoni.
Four modes of generation—egg-born generation, womb-born generation, moisture-born generation, and spontaneous generation.
Catasso gabbhāvakkantiyo. Idhāvuso, ekacco asampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ paṭhamā gabbhāvakkanti. Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ dutiyā gabbhāvakkanti. Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ tatiyā gabbhāvakkanti. Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṁ catutthā gabbhāvakkanti.
Four ways of entering the womb. Here, friends, someone enters the mother’s womb without clear awareness, remains in the mother’s womb without clear awareness, and emerges from the mother’s womb without clear awareness; this is the first way of entering the womb. Furthermore, friends, someone enters the mother’s womb with clear awareness, but remains in the mother’s womb without clear awareness and emerges from the mother’s womb without clear awareness; this is the second way of entering the womb. Furthermore, friends, someone enters the mother’s womb with clear awareness and remains in the mother’s womb with clear awareness, but emerges from the mother’s womb without clear awareness; this is the third way of entering the womb. Furthermore, friends, someone enters the mother’s womb with clear awareness, remains in the mother’s womb with clear awareness, and emerges from the mother’s womb with clear awareness; this is the fourth way of entering the womb.
Cattāro attabhāvapaṭilābhā. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.
Four acquisitions of individual existence. There is, friends, an acquisition of individual existence in which one’s own intention operates, not the intention of others. There is, friends, an acquisition of individual existence in which the intention of others operates, not one’s own intention. There is, friends, an acquisition of individual existence in which both one’s own intention and the intention of others operate. And there is, friends, an acquisition of individual existence in which neither one’s own intention nor the intention of others operates.
Catasso dakkhiṇāvisuddhiyo. Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato. Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato. Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
Four purifications of an offering. There is, friends, an offering that is purified by the giver, not by the recipient. There is, friends, an offering that is purified by the recipient, not by the giver. There is, friends, an offering that is purified neither by the giver nor by the recipient. And there is, friends, an offering that is purified both by the giver and by the recipient.
Cattāri saṅgahavatthūni— dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.
Four bases of supportive relationships—giving, kind speech, beneficial action, and impartiality.
Cattāro anariyavohārā— musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.
Four ignoble modes of expression—false speech, divisive speech, harsh speech, and frivolous chatter.
Cattāro ariyavohārā— musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.
Four noble modes of expression—abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, and abstinence from frivolous chatter.
Aparepi cattāro anariyavohārā— adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.
Another four ignoble modes of expression—claiming to have seen what was not seen, claiming to have heard what was not heard, claiming to have sensed what was not sensed, and claiming to have cognized what was not cognized.
Aparepi cattāro ariyavohārā— adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.
Another four noble modes of expression—stating that one has not seen what was not seen, stating that one has not heard what was not heard, stating that one has not sensed what was not sensed, and stating that one has not cognized what was not cognized.
Aparepi cattāro anariyavohārā— diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.
Another four ignoble modes of expression—claiming not to have seen what was seen, claiming not to have heard what was heard, claiming not to have sensed what was sensed, and claiming not to have cognized what was cognized.
Aparepi cattāro ariyavohārā— diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.
Another four noble modes of expression—stating that one has seen what was seen, stating that one has heard what was heard, stating that one has sensed what was sensed, and stating that one has cognized what was cognized.
Cattāro puggalā. Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
Four persons. Here, friends, a certain person torments himself, being devoted to the practice of torturing himself. Here, friends, a certain person torments others, being devoted to the practice of torturing others. Here, friends, a certain person both torments himself, being devoted to the practice of torturing himself, and torments others, being devoted to the practice of torturing others. Here, friends, a certain person neither torments himself, nor is devoted to the practice of torturing himself, nor torments others, nor is devoted to the practice of torturing others. Without tormenting himself or others, in this very life he is free from hunger, quenched, become cool, experiencing bliss, and dwells with himself become holy.
Aparepi cattāro puggalā. Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya. Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya. Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya. Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca.
Another four persons. Here, friends, a certain person practices for his own benefit, not for the benefit of others. Here, friends, a certain person practices for the benefit of others, not for his own benefit. Here, friends, a certain person practices neither for his own benefit nor for the benefit of others. Here, friends, a certain person practices both for his own benefit and for the benefit of others.
Aparepi cattāro puggalā— tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.
Another four persons—one in darkness who is headed for darkness, one in darkness who is headed for light, one in light who is headed for darkness, and one in light who is headed for light.
Aparepi cattāro puggalā— samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.
Another four persons—the unshakable ascetic, the red-lotus ascetic, the white-lotus ascetic, and the exquisite ascetic among ascetics.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These, friends, are the tetrads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One; herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans.
Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is finished.
5. The Fives
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame pañca?
There are, friends, pentads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans. What pentads?
Pañcakkhandhā. Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.
Five aggregates. The aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of intentional constructs, and the aggregate of consciousness.
Pañcupādānakkhandhā. Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.
Five aggregates subject to clinging. The aggregate of form subject to clinging, the aggregate of feeling subject to clinging, the aggregate of perception subject to clinging, the aggregate of intentional constructs subject to clinging, and the aggregate of consciousness subject to clinging.
Pañca kāmaguṇā. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā, sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.
Five cords of sensual pleasure. Forms cognizable by the eye that are wished for, desirable, agreeable, pleasing, connected with sensual pleasure, and enticing; sounds cognizable by the ear ... odors cognizable by the nose ... tastes cognizable by the tongue ... tangible objects cognizable by the body that are wished for, desirable, agreeable, pleasing, connected with sensual pleasure, and enticing.
Pañca gatiyo— nirayo, tiracchānayoni, pettivisayo, manussā, devā.
Five destinations—hell, the animal realm, the realm of ghosts, human beings, and gods.
Pañca macchariyāni— āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.
Five kinds of stinginess—stinginess regarding dwelling places, stinginess regarding supporting families, stinginess regarding gains, stinginess regarding praise, and stinginess regarding the Dhamma.
Pañca nīvaraṇāni— kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.
Five hindrances—the hindrance of sensual desire, the hindrance of ill will, the hindrance of dullness and drowsiness, the hindrance of restlessness and worry, and the hindrance of doubt.
Pañca orambhāgiyāni saṁyojanāni— sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.
Five lower fetters—personal existence view, doubt, clinging to rules and observances, sensual desire, and ill will.
Pañca uddhambhāgiyāni saṁyojanāni— rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā.
Five higher fetters—passion for form, passion for the formless, conceit, restlessness, and ignorance.
Pañca sikkhāpadāni— pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.
Five training precepts—abstinence from killing living beings, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, and abstinence from consuming intoxicants that are the basis for negligence
Pañca abhabbaṭṭhānāni. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ. Abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ. Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto.
Five impossibilities. A bhikkhu whose taints are exhausted, friends, is incapable of intentionally depriving a living being of life. A bhikkhu whose taints are exhausted is incapable of taking by way of theft what is not given. A bhikkhu whose taints are exhausted is incapable of engaging in sexual intercourse. A bhikkhu whose taints are exhausted is incapable of knowingly speaking a falsehood. A bhikkhu whose taints are exhausted is incapable of enjoying sensual pleasures by storing things up, as he did formerly when he was a householder.
Pañca byasanāni— ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ. Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
Five losses—loss of relatives, loss of wealth, loss of health, loss of ethical conduct, and loss of view. Sentient beings, friends, are not reborn—with the breaking up of the body, after death—in a state of loss, in a bad destination, in a realm of downfall, in hell because of loss of relatives, loss of wealth, or loss of health. Sentient beings, friends, are reborn—with the breaking up of the body, after death—in a state of loss, in a bad destination, in a realm of downfall, in hell because of loss of ethical conduct or because of a disastrous view.
Pañca sampadā— ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā. Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
Five accomplishments—accomplishment in relatives, accomplishment in wealth, accomplishment in health, accomplishment in ethical conduct, and accomplishment in view. Sentient beings, friends, are not reborn—with the breaking up of the body, after death—in a good destination, in a heavenly world because of accomplishment in relatives, accomplishment in wealth, or accomplishment in health. Sentient beings, friends, are reborn—with the breaking up of the body, after death—in a good destination, in a heavenly world because of accomplishment in ethical conduct or because of the successful attainment of view.
Pañca ādīnavā dussīlassa sīlavipattiyā. Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati, ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati, ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto, ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti, ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.
Five dangers for an unprincipled person who fails in ethical conduct. Here, friends, an unprincipled person, failing in ethical conduct, undergoes a great loss of wealth due to negligence; this is the first danger for an unprincipled person who fails in ethical conduct. Furthermore, friends, a bad reputation spreads about an unprincipled person who fails in ethical conduct; this is the second danger for an unprincipled person who fails in ethical conduct. Furthermore, friends, whatever assembly an unprincipled person who fails in ethical conduct approaches—whether an assembly of aristocrats, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—he approaches without confidence and with shyness; this is the third danger for an unprincipled person who fails in ethical conduct. Furthermore, friends, an unprincipled person who fails in ethical conduct passes away bewildered; this is the fourth danger for an unprincipled person who fails in ethical conduct. Furthermore, friends, with the breaking up of the body, after death, an unprincipled person who fails in ethical conduct is reborn in a state of loss, in a bad destination, in a realm of downfall, in hell; this is the fifth danger for an unprincipled person who fails in ethical conduct.
Pañca ānisaṁsā sīlavato sīlasampadāya. Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati, ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati, ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto, ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavā sīlasampanno asammūḷho kālaṁ karoti, ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.
Five benefits for a virtuous person who succeeds in ethical conduct. Here, friends, a virtuous person, succeeding in ethical conduct, acquires a great mass of wealth due to diligence; this is the first benefit for a virtuous person who succeeds in ethical conduct. Furthermore, friends, a good reputation spreads about a virtuous person who succeeds in ethical conduct; this is the second benefit for a virtuous person who succeeds in ethical conduct. Furthermore, friends, whatever assembly a virtuous person who succeeds in ethical conduct approaches—whether an assembly of aristocrats, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—he approaches with confidence and without shyness; this is the third benefit for a virtuous person who succeeds in ethical conduct. Furthermore, friends, a virtuous person who succeeds in ethical conduct passes away unconfused; this is the fourth benefit for a virtuous person who succeeds in ethical conduct. Furthermore, friends, with the breaking up of the body, after death, a virtuous person who succeeds in ethical conduct is reborn in a good destination, in a heavenly world; this is the fifth benefit for a virtuous person who succeeds in ethical conduct.
Codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo. Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṁhitena vakkhāmi no anatthasaṁhitena, mettacittena vakkhāmi no dosantarenāti. Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.
When a bhikkhu who reproves, friends, wishes to reprove another, he should establish five qualities within himself before reproving the other: ‘I will speak at a proper time, not at an improper time; I will speak what is true, not what is false; I will speak gently, not harshly; I will speak what is beneficial, not what is not beneficial; I will speak with a mind of loving-kindness, not with aversion.’ When a bhikkhu who reproves, friends, wishes to reprove another, he should establish these five qualities within himself before reproving the other.
Pañca padhāniyaṅgāni. Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu. Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.
Five factors of striving. Here, friends, a bhikkhu has faith; he places faith in the Tathāgata’s awakening: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ He is free from illness and affliction, endowed with a balanced digestion that is neither too cold nor too hot, but moderate and suitable for striving. He is neither deceitful nor hypocritical, revealing himself as he truly is to the Teacher or to wise spiritual companions. He dwells with energy aroused for the abandoning of unwholesome qualities and the acquisition of wholesome qualities; he is firm, steadfast in striving, and never lays down the yoke with regard to wholesome qualities. And he is wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and leads to the complete wearing away of suffering.
Pañca suddhāvāsā— avihā, atappā, sudassā, sudassī, akaniṭṭhā.
Five Pure Abodes—the Aviha gods, the Atappa gods, the Sudassa gods, the Sudassī gods, and the Akaniṭṭha gods.
Pañca anāgāmino— antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī.
Five kinds of non-returners—one who attains final Nibbāna in the interval, one who attains final Nibbāna upon landing, one who attains final Nibbāna without exertion, one who attains final Nibbāna with exertion, and one who is bound upstream, heading towards the Akaniṭṭha realm.
Pañca cetokhilā. Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo. Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe… saṅghe kaṅkhati vicikicchati … sikkhāya kaṅkhati vicikicchati … sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo.
Five barriers of the mind. Here, friends, a bhikkhu has doubt and uncertainty, is undecided, and lacks confidence in the Teacher. When a bhikkhu, friends, has doubt and uncertainty, is undecided, and lacks confidence in the Teacher, his mind does not incline toward effort, examination, perseverance, and striving.. When his mind does not incline toward effort, examination, perseverance, and striving, this is the first barrier of the mind. Furthermore, friends, a bhikkhu has doubt and uncertainty ... in the Dhamma ... has doubt and uncertainty in the Saṅgha ... has doubt and uncertainty in the training ... is angry and displeased with his fellow spiritual companions, resentful and closed off. When a bhikkhu, friends, is angry and displeased with his fellow spiritual companions, resentful and closed off, his mind does not incline toward effort, examination, perseverance, and striving. When his mind does not incline toward effort, examination, perseverance, and striving, this is the fifth barrier of the mind.
Pañca cetasovinibandhā. Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ paṭhamo cetaso vinibandho. Puna caparaṁ, āvuso, bhikkhu kāye avītarāgo hoti …pe… rūpe avītarāgo hoti …pe… puna caparaṁ, āvuso, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe… puna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ pañcamo cetaso vinibandho.
Five shackles of the mind. Here, friends, a bhikkhu is not free from passion, desire, affection, thirst, fever, and craving for sensual pleasures. When a bhikkhu, friends, is not free from passion, desire, affection, thirst, fever, and craving for sensual pleasures, his mind does not incline toward effort, examination, perseverance, and striving. When his mind does not incline toward effort, examination, perseverance, and striving, this is the first shackle of the mind. Furthermore, friends, a bhikkhu is not free from passion for the body ... is not free from passion for form ... furthermore, friends, having eaten as much as he likes until his belly is full, a bhikkhu lives devoted to the pleasure of sleeping, the pleasure of lounging, and the pleasure of drowsiness ... furthermore, friends, a bhikkhu leads the spiritual life aspiring to some order of gods, thinking: ‘By this virtue, observance, austerity, or spiritual life, I will become a god or one of the gods.’ When a bhikkhu, friends, leads the spiritual life aspiring to some order of gods, thinking: ‘By this virtue, observance, austerity, or spiritual life, I will become a god or one of the gods,’ his mind does not incline toward effort, examination, perseverance, and striving. When his mind does not incline toward effort, examination, perseverance, and striving, this is the fifth shackle of the mind.
Pañcindriyāni— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
Five faculties—the eye faculty, the ear faculty, the nose faculty, the tongue faculty, and the body faculty.
Aparānipi pañcindriyāni— sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.
Another five faculties—the pleasure faculty, the pain faculty, the mental pleasure faculty, the mental displeasure faculty, and the equanimity faculty.
Aparānipi pañcindriyāni— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
Another five faculties—the faith faculty, the energy faculty, the mindfulness faculty, the collectedness faculty, and the wisdom faculty.
Pañca nissaraṇiyā dhātuyo. Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi. Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.
Five elements of escape. Here, friends, when a bhikkhu attends to sensual pleasures, his mind does not leap forward, gain confidence, settle down, or become liberated in sensual pleasures. But when he attends to renunciation, his mind leaps forward, gains confidence, settles down, and becomes liberated in renunciation. That mind of his is well gone, well cultivated, well risen, well liberated, and detached from sensual pleasures. And he is freed from those taints, vexations, and fevers that arise conditioned by sensual pleasures, so he does not experience that feeling. This is declared to be the escape from sensual pleasures.
Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena. Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. Idamakkhātaṁ byāpādassa nissaraṇaṁ.
Furthermore, friends, when a bhikkhu attends to ill will, his mind does not leap forward, gain confidence, settle down, or become liberated in ill will. But when he attends to non-ill will, his mind leaps forward, gains confidence, settles down, and becomes liberated in non-ill will. That mind of his is well gone, well cultivated, well risen, well liberated, and detached from ill will. And he is freed from those taints, vexations, and fevers that arise conditioned by ill will, so he does not experience that feeling. This is declared to be the escape from ill will.
Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya. Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. Idamakkhātaṁ vihesāya nissaraṇaṁ.
Furthermore, friends, when a bhikkhu attends to cruelty, his mind does not leap forward, gain confidence, settle down, or become liberated in cruelty. But when he attends to non-cruelty, his mind leaps forward, gains confidence, settles down, and becomes liberated in non-cruelty. That mind of his is well gone, well cultivated, well risen, well liberated, and detached from cruelty. And he is freed from those taints, vexations, and fevers that arise conditioned by cruelty, so he does not experience that feeling. This is declared to be the escape from cruelty.
Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi. Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.
Furthermore, friends, when a bhikkhu attends to forms, his mind does not leap forward, gain confidence, settle down, or become liberated in forms. But when he attends to the formless, his mind leaps forward, gains confidence, settles down, and becomes liberated in the formless. That mind of his is well gone, well cultivated, well risen, well liberated, and detached from forms. And he is freed from those taints, vexations, and fevers that arise conditioned by forms, so he does not experience that feeling. This is declared to be the escape from forms.
Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena. Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. Idamakkhātaṁ sakkāyassa nissaraṇaṁ.
Furthermore, friends, when a bhikkhu attends to personal existence, his mind does not leap forward, gain confidence, settle down, or become liberated in personal existence. But when he attends to the cessation of personal existence, his mind leaps forward, gains confidence, settles down, and becomes liberated in the cessation of personal existence. That mind of his is well gone, well cultivated, well risen, well liberated, and detached from personal existence. And he is freed from those taints, vexations, and fevers that arise conditioned by personal existence, so he does not experience that feeling. This is declared to be the escape from personal existence.
Pañca vimuttāyatanāni. Idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ paṭhamaṁ vimuttāyatanaṁ.
Five causes for liberation. Here, friends, the Teacher or a spiritual companion standing in place of teacher teaches the Dhamma to a bhikkhu. In whatever way, friends, the Teacher or a spiritual companion standing in place of teacher teaches the Dhamma to the bhikkhu, in just that way he experiences the meaning and experiences the Dhamma. In one who experiences the meaning and experiences the Dhamma, joy arises. When one is joyful, uplifting joy arises. In one whose mind is filled with uplifting joy, the body becomes tranquil. One tranquil in body experiences pleasure. The mind of one who experiences pleasure becomes collected. This is the first cause for liberation.
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti …pe… api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti …pe… api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati …pe… api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ pañcamaṁ vimuttāyatanaṁ.
Furthermore, friends, neither the Teacher nor a spiritual companion standing in place of teacher teaches the Dhamma to a bhikkhu, but rather he teaches the Dhamma to others in detail as he has heard it and learned it ... but rather he recites the Dhamma in detail as he has heard it and learned it ... but rather he ponders over, re-examines, and mentally investigates the Dhamma as he has heard it and learned it ... but rather a certain sign of collectedness is well grasped, well attended to, well reflected upon, and thoroughly penetrated by wisdom. In whatever way, friends, a certain sign of collectedness is well grasped by the bhikkhu, well attended to, well reflected upon, and thoroughly penetrated by wisdom, in just that way he experiences the meaning and experiences the Dhamma. In one who experiences the meaning and experiences the Dhamma, joy arises. When one is joyful, uplifting joy arises. In one whose mind is filled with uplifting joy, the body becomes tranquil. One tranquil in body experiences pleasure. The mind of one who experiences pleasure becomes collected. This is the fifth cause for liberation.
Pañca vimuttiparipācanīyā saññā— aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.
Five perceptions that ripen in liberation—the perception of impermanence, the perception of unsatisfactoriness in impermanence,, the perception of not-self in unsatisfactoriness, the perception of abandoning, and the perception of dispassion.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These, friends, are the pentads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One; herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans.
6. The Sixes
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame cha?
There are, friends, hexads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One; herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans. What hexads?
Cha ajjhattikāni āyatanāni— cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.
Six internal sense bases—the eye base, the ear base, the nose base, the tongue base, the body base, and the mind base.
Cha bāhirāni āyatanāni— rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.
Six external sense bases—the form base, the sound base, the odor base, the taste base, the tangible object base, and the mental object base.
Cha viññāṇakāyā— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.
Six classes of consciousness—eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.
Cha phassakāyā— cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.
Six classes of contact—eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact.
Cha vedanākāyā— cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
Six classes of felt experience—felt experience born of eye-contact, felt experience born of ear-contact, felt experience born of nose-contact, felt experience born of tongue-contact, felt experience born of body-contact, and felt experience born of mind-contact.
Cha saññākāyā— rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
Six classes of perception—perception of form, perception of sound, perception of odor, perception of taste, perception of tangible object, and perception of mental object.
Cha sañcetanākāyā— rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.
Six classes of intention—intention regarding form, intention regarding sound, intention regarding odor, intention regarding taste, intention regarding tangible object, and intention regarding mental object.
Cha taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
Six classes of craving—craving for form, craving for sound, craving for odor, craving for taste, craving for tangible object, and craving for mental object.
Cha agāravā. Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre agāravo viharati appatisso.
Six kinds of disrespect. Here, friends, a bhikkhu dwells without respect and deference toward the Teacher; he dwells without respect and deference toward the Dhamma; he dwells without respect and deference toward the Saṅgha; he dwells without respect and deference toward the training; he dwells without respect and deference toward diligence; and he dwells without respect and deference toward hospitality.
Cha gāravā. Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso.
Six kinds of respect. Here, friends, a bhikkhu dwells with respect and deference toward the Teacher; he dwells with respect and deference toward the Dhamma; he dwells with respect and deference toward the Saṅgha; he dwells with respect and deference toward the training; he dwells with respect and deference toward diligence; and he dwells with respect and deference toward hospitality.
Cha somanassūpavicārā. Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati; sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā …
Six mental explorations accompanied by mental pleasure. Having seen a form with the eye, one explores a form conducive to mental pleasure; having heard a sound with the ear ... having smelled an odor with the nose ... having tasted a flavor with the tongue ...
kāyena phoṭṭhabbaṁ phusitvā. Manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati.
having touched a tangible object with the body ... having cognized a mental object with the mind, one explores a mental object conducive to mental pleasure.
Cha domanassūpavicārā. Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati …pe… manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati.
Six mental explorations accompanied by mental displeasure. Having seen a form with the eye, one explores a form conducive to mental displeasure ... having cognized a mental object with the mind, one explores a mental object conducive to mental displeasure.
Cha upekkhūpavicārā. Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati …pe… manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.
Six mental explorations accompanied by equanimity. Having seen a form with the eye, one explores a form conducive to equanimity ... having cognized a mental object with the mind, one explores a mental object conducive to equanimity.
Cha sāraṇīyā dhammā. Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Six principles of cordiality. Here, friends, a bhikkhu maintains bodily acts of loving-kindness toward his fellow spiritual companions, both openly and in private. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
Furthermore, friends, a bhikkhu maintains verbal acts of loving-kindness toward his fellow spiritual companions, both openly and in private. This too is a principle of cordiality ... and leads to unity.
Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
Furthermore, friends, a bhikkhu maintains mental acts of loving-kindness toward his fellow spiritual companions, both openly and in private. This too is a principle of cordiality ... and leads to 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.
Furthermore, friends, whatever righteous gains a bhikkhu has obtained in accordance with the Dhamma—even the mere contents of his alms bowl—he does not keep such gains to himself, but shares them in common with his virtuous fellow spiritual companions. This too is a principle of cordiality ... and leads to unity.
Puna caparaṁ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
Furthermore, friends, a bhikkhu dwells—both openly and in private—possessing in common with his fellow spiritual companions those virtues that are unbroken, untorn, not spotty, unblemished, freeing, praised by the wise, irreproachable, and leading to collectedness. This too is a principle of cordiality ... and leads to unity.
Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Furthermore, friends, a bhikkhu dwells—both openly and in private—possessing in common with his fellow spiritual companions that view which is noble and leading to liberation, and which leads one who practices it to the complete wearing away of suffering. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
Cha vivādamūlāni. Idhāvuso, bhikkhu kodhano hoti upanāhī. Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
Six roots of dispute. Here, friends, a bhikkhu is irritable and resentful. When a bhikkhu, friends, is irritable and resentful, he dwells without respect and deference toward the Teacher, dwells without respect and deference toward the Dhamma, dwells without respect and deference toward the Saṅgha, and does not fulfill the training. When a bhikkhu, friends, dwells without respect and deference toward the Teacher, dwells without respect and deference toward the Dhamma, dwells without respect and deference toward the Saṅgha, and does not fulfill the training, he instigates a dispute in the Saṅgha, which is for the harm of the many, for the unhappiness of the many, for the ruin, harm, and suffering of gods and humans. If, friends, you see such a root of dispute within yourselves or externally, you should strive to abandon that very harmful root of dispute. And if, friends, you do not see such a root of dispute within yourselves or externally, you should practice so that that very harmful root of dispute does not flow in in the future. Thus there is the abandoning of this harmful root of dispute; thus there is the non-arising of this harmful root of dispute in the future.
Puna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī …pe… issukī hoti maccharī …pe… saṭho hoti māyāvī … pāpiccho hoti micchādiṭṭhī … sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī …pe… yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
Furthermore, friends, a bhikkhu is a denigrator and contentious ... envious and miserly ... deceitful and hypocritical ... has evil desires and holds wrong view ... clings to his own views, holding on tightly and relinquishing with difficulty ... When a bhikkhu, friends, clings to his own views, holding on tightly and relinquishing with difficulty, he dwells without respect and deference toward the Teacher, dwells without respect and deference toward the Dhamma, dwells without respect and deference toward the Saṅgha, and does not fulfill the training. When a bhikkhu, friends, dwells without respect and deference toward the Teacher, dwells without respect and deference toward the Dhamma, dwells without respect and deference toward the Saṅgha, and does not fulfill the training, he instigates a dispute in the Saṅgha, which is for the harm of the many, for the unhappiness of the many, for the ruin, harm, and suffering of gods and humans. If, friends, you see such a root of dispute within yourselves or externally, you should strive to abandon that very harmful root of dispute. And if, friends, you do not see such a root of dispute within yourselves or externally, you should practice so that that very harmful root of dispute does not flow in in the future. Thus there is the abandoning of this harmful root of dispute; thus there is the non-arising of this harmful root of dispute in the future.
Cha dhātuyo— pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
Six elements—the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element.
Cha nissaraṇiyā dhātuyo. Idhāvuso, bhikkhu evaṁ vadeyya: ‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti.
Six elements of escape. Here, friends, a bhikkhu might say: ‘The release of mind through loving-kindness has been developed by me, practiced often, made a vehicle, made a basis, firmly established, consolidated, and resolutely undertaken; yet ill will still occupies my mind.’ He should be told: ‘Do not say so! Let the venerable one not speak thus; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friends, it cannot happen, that when the release of mind through loving-kindness has been developed, practiced often, made a vehicle, made a basis, firmly established, consolidated, and resolutely undertaken, ill will could still occupy one’s mind; there is no such possibility. For this, friends, is the escape from ill will—namely, the release of mind through loving-kindness.’
Idha panāvuso, bhikkhu evaṁ vadeyya: ‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti, so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇā cetovimuttī’ti.
Here, friends, a bhikkhu might say: ‘The release of mind through compassion has been developed by me, practiced often, made a vehicle, made a basis, firmly established, consolidated, and resolutely undertaken; yet cruelty still occupies my mind.’ He should be told: ‘Do not say so! Let the venerable one not speak thus; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friends, it cannot happen, that when the release of mind through compassion has been developed, practiced often, made a vehicle, made a basis, firmly established, consolidated, and resolutely undertaken, cruelty could still occupy one’s mind; there is no such possibility. For this, friends, is the escape from cruelty—namely, the release of mind through compassion.’
Idha panāvuso, bhikkhu evaṁ vadeyya: ‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti, so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditā cetovimuttī’ti.
Here, friends, a bhikkhu might say: ‘The release of mind through appreciative joy has been developed by me, practiced often, made a vehicle, made a basis, firmly established, consolidated, and resolutely undertaken; yet discontent still occupies my mind.’ He should be told: ‘Do not say so! Let the venerable one not speak thus; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friends, it cannot happen, that when the release of mind through appreciative joy has been developed, practiced often, made a vehicle, made a basis, firmly established, consolidated, and resolutely undertaken, discontent could still occupy one’s mind; there is no such possibility. For this, friends, is the escape from discontent—namely, the release of mind through appreciative joy.’
Idha panāvuso, bhikkhu evaṁ vadeyya: ‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa rāgo cittaṁ pariyādāya ṭhassati netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, rāgassa, yadidaṁ upekkhā cetovimuttī’ti.
Here, friends, a bhikkhu might say: ‘The release of mind through equanimity has been developed by me, practiced often, made a vehicle, made a basis, firmly established, consolidated, and resolutely undertaken; yet passion still occupies my mind.’ He should be told: ‘Do not say so! Let the venerable one not speak thus; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friends, it cannot happen, that when the release of mind through equanimity has been developed, practiced often, made a vehicle, made a basis, firmly established, consolidated, and resolutely undertaken, passion could still occupy one’s mind; there is no such possibility. For this, friends, is the escape from passion—namely, the release of mind through equanimity.’
Idha panāvuso, bhikkhu evaṁ vadeyya: ‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me nimittānusāri viññāṇaṁ hotī’ti. So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti.
Here, friends, a bhikkhu might say: ‘The signless release of mind has been developed by me, practiced often, made a vehicle, made a basis, firmly established, consolidated, and resolutely undertaken; yet my consciousness still follows after signs.’ He should be told: ‘Do not say so! Let the venerable one not speak thus; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friends, it cannot happen, that when the signless release of mind has been developed, practiced often, made a vehicle, made a basis, firmly established, consolidated, and resolutely undertaken, one’s consciousness could still follow after signs; there is no such possibility. For this, friends, is the escape from all signs—namely, the signless release of mind.’
Idha panāvuso, bhikkhu evaṁ vadeyya: ‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi, atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ asmīti vigate ayamahamasmīti asamanupassato, atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.
Here, friends, a bhikkhu might say: ‘“I am” has vanished in me, and I do not regard anything as “This I am”; yet the dart of doubt and uncertainty still occupies my mind.’ He should be told: ‘Do not say so! Let the venerable one not speak thus; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friends, it cannot happen, that when “I am” has vanished and one does not regard anything as “This I am,” the dart of doubt and uncertainty could still occupy one’s mind; there is no such possibility. For this, friends, is the escape from the dart of doubt and uncertainty—namely, the uprooting of the conceit “I am.”’
Cha anuttariyāni— dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.
Six unsurpassable things—the unsurpassable in seeing, the unsurpassable in hearing, the unsurpassable in gains, the unsurpassable in training, the unsurpassable in service, and the unsurpassable in recollection.
Cha anussatiṭṭhānāni— buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.
Six subjects of recollection—the recollection of the Buddha, the recollection of the Dhamma, the recollection of the Saṅgha, the recollection of virtue, the recollection of generosity, and the recollection of the deities.
Cha satatavihārā. Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā …pe… manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
Six constant abidings. Here, friends, having seen a form with the eye, a bhikkhu is neither elated nor dejected, but abides equanimous, mindful, and clearly aware. Having heard a sound with the ear ... having cognized a mental object with the mind, he is neither elated nor dejected, but abides equanimous, mindful, and clearly aware.
Chaḷābhijātiyo. Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati. Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṁ dhammaṁ abhijāyati. Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṁ dhammaṁ abhijāyati. Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati. Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.
Six classes of birth. Here, friends, someone born in a dark class produces dark states. Here, friends, someone born in a dark class produces bright states. Here, friends, someone born in a dark class produces Nibbāna, which is neither dark nor bright. Here, friends, someone born in a bright class produces bright states. Here, friends, someone born in a bright class produces dark states. Here, friends, someone born in a bright class produces Nibbāna, which is neither dark nor bright.
Cha nibbedhabhāgiyā saññā— aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
Six perceptions conducive to penetration—the perception of impermanence, the perception of suffering in what is impermanent, the perception of not-self in what is suffering, the perception of abandoning, the perception of dispassion, and the perception of cessation.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These, friends, are the hexads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One; herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans.
7. The Sevens
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame satta?
There are, friends, heptads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One; herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans. What heptads?
Satta ariyadhanāni— saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.
Seven kinds of noble wealth—the wealth of faith, the wealth of virtue, the wealth of sense of right and wrong, the wealth of moral dread, the wealth of learning, the wealth of generosity, and the wealth of wisdom.
Satta bojjhaṅgā— satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.
Seven factors of awakening—the awakening factor of mindfulness, the awakening factor of investigation of states, the awakening factor of energy, the awakening factor of joy, the awakening factor of tranquility, the awakening factor of collectedness, and the awakening factor of equanimity.
Satta samādhiparikkhārā— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.
Seven requisites of collectedness—right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness.
Satta asaddhammā— idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.
Seven bad qualities—here, friends, a bhikkhu is faithless, lacks a sense of right and wrong, lacks moral dread, has little learning, is lazy, is muddle-minded, and is undiscerning.
Satta saddhammā— idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.
Seven good qualities—here, friends, a bhikkhu has faith, has a sense of right and wrong, has moral dread, is very learned, has aroused energy, is established in mindfulness, and is wise.
Satta sappurisadhammā— idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.
Seven qualities of a person of integrity—here, friends, a bhikkhu knows the principles, knows the meaning, knows himself, knows moderation, knows the proper time, knows the assembly, and knows individuals.
Satta niddasavatthūni. Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo. Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo. Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo. Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo. Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo. Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo. Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.
Seven grounds for commendation. Here, friends, a bhikkhu has keen aspiration for undertaking the training, and in the future too his fondness for undertaking the training does not diminish. He has keen aspiration for carefully attending to the Dhamma, and in the future too his fondness for carefully attending to the Dhamma does not diminish. He has keen aspiration for the removal of longing, and in the future too his fondness for the removal of longing does not diminish. He has keen aspiration for seclusion, and in the future too his fondness for seclusion does not diminish. He has keen aspiration for arousing energy, and in the future too his fondness for arousing energy does not diminish. He has keen aspiration for skilled mindfulness, and in the future too his fondness for skilled mindfulness does not diminish. He has keen aspiration for the penetration of view, and in the future too his fondness for the penetration of view does not diminish.
Satta saññā— aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
Seven perceptions—the perception of impermanence, the perception of not-self, the perception of unattractiveness, the perception of drawback, the perception of abandoning, the perception of dispassion, and the perception of cessation.
Satta balāni— saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
Seven powers—the power of faith, the power of energy, the power of sense of right and wrong, the power of moral dread, the power of mindfulness, the power of collectedness, and the power of wisdom.
Satta viññāṇaṭṭhitiyo. Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamā viññāṇaṭṭhiti.
Seven planes of consciousness. There are, friends, sentient beings with diverse bodies and diverse perceptions, such as humans, certain gods, and some who have fallen into a realm of downfall. This is the first plane of consciousness.
Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyā viññāṇaṭṭhiti.
There are, friends, sentient beings with diverse bodies but identical perceptions, such as the gods of Brahmā’s assembly who are reborn through the first jhāna. This is the second plane of consciousness.
Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā. Ayaṁ tatiyā viññāṇaṭṭhiti.
There are, friends, sentient beings with identical bodies but diverse perceptions, such as the radiant gods. This is the third plane of consciousness.
Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā. Ayaṁ catutthī viññāṇaṭṭhiti.
There are, friends, sentient beings with identical bodies and identical perceptions, such as the gods of Refulgent Glory. This is the fourth plane of consciousness.
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṁ pañcamī viññāṇaṭṭhiti.
There are, friends, sentient beings who, with the complete surpassing of perceptions of form, with the disappearance of perceptions of sensory impact, and by not attending to perceptions of diversity, perceive ‘boundless space’ and reach the base of boundless space. This is the fifth plane of consciousness.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. Ayaṁ chaṭṭhī viññāṇaṭṭhiti.
There are, friends, sentient beings who, with the complete surpassing of the base of boundless space, perceive ‘boundless consciousness’ and reach the base of boundless consciousness. This is the sixth plane of consciousness.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṁ sattamī viññāṇaṭṭhiti.
There are, friends, sentient beings who, with the complete surpassing of the base of boundless consciousness, perceive ‘there is nothing’ and reach the base of nothingness. This is the seventh plane of consciousness.
Satta puggalā dakkhiṇeyyā— ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.
Seven persons worthy of gifts—one liberated in both ways, one liberated by wisdom, a body-witness, one attained to view, one liberated by faith, a Dhamma-follower, and a faith-follower.
Satta anusayā— kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.
Seven underlying tendencies—the underlying tendency to sensual passion, the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to passion for existence, and the underlying tendency to ignorance.
Satta saṁyojanāni— anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ.
Seven fetters—the fetter of attraction, the fetter of aversion, the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of passion for existence, and the fetter of ignorance.
Satta adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya— sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.
Seven methods for the settlement of legal issues, for the settling and resolving of legal issues whenever they arise—settlement in the presence of those concerned should be given, settlement by memory should be given, settlement for past insanity should be given, acting upon acknowledgment, majority vote, a penalty for bad character, and covering over with grass.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These, friends, are the heptads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One; herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans.
Dutiyabhāṇavāro niṭṭhito.
The second recitation section is finished.
8. The Eights
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame aṭṭha?
There are, friends, octads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One; herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans. What octads?
Aṭṭha micchattā— micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi.
Eight wrong factors—wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness.
Aṭṭha sammattā— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
Eight right factors—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.
Aṭṭha puggalā dakkhiṇeyyā— sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.
Eight persons worthy of gifts—the stream-enterer and one practicing for the realization of the fruit of stream-entry; the once-returner and one practicing for the realization of the fruit of once-returning; the non-returner and one practicing for the realization of the fruit of non-returning; the arahant and one practicing for the realization of the fruit of arahantship.
Aṭṭha kusītavatthūni. Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti. Tassa evaṁ hoti: ‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ paṭhamaṁ kusītavatthu.
Eight grounds of laziness. Here, friends, a bhikkhu has work to do. It occurs to him: ‘I will have work to do, and while I am doing work my body will get tired; let me lie down.’ So he lies down and does not arouse energy for the attainment of what has not yet been attained, for the achievement of what has not yet been achieved, and for the realization of what has not yet been realized. This is the first ground of laziness.
Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. Tassa evaṁ hoti: ‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti. So nipajjati na vīriyaṁ ārabhati …pe… idaṁ dutiyaṁ kusītavatthu.
Furthermore, friends, a bhikkhu has done some work. It occurs to him: ‘I have done work, and while I was doing work my body got tired; let me lie down.’ So he lies down and does not arouse energy ... This is the second ground of laziness.
Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṁ hoti: ‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. So nipajjati na vīriyaṁ ārabhati … idaṁ tatiyaṁ kusītavatthu.
Furthermore, friends, a bhikkhu has a journey to travel. It occurs to him: ‘I will have a journey to travel, and while I am traveling the road my body will get tired; let me lie down.’ So he lies down and does not arouse energy ... This is the third ground of laziness.
Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṁ hoti: ‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti. So nipajjati na vīriyaṁ ārabhati … idaṁ catutthaṁ kusītavatthu.
Furthermore, friends, a bhikkhu has traveled a journey. It occurs to him: ‘I have traveled a journey, and while I was traveling the road my body got tired; let me lie down.’ So he lies down and does not arouse energy ... This is the fourth ground of laziness.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti. So nipajjati na vīriyaṁ ārabhati … idaṁ pañcamaṁ kusītavatthu.
Furthermore, friends, while wandering for alms in a village or town, a bhikkhu does not get his fill of coarse or fine food. It occurs to him: ‘While wandering for alms in a village or town, I did not get my fill of coarse or fine food; my body is tired and unfit for work; let me lie down.’ So he lies down and does not arouse energy ... This is the fifth ground of laziness.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: ‘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. So nipajjati na vīriyaṁ ārabhati … idaṁ chaṭṭhaṁ kusītavatthu.
Furthermore, friends, while wandering for alms in a village or town, a bhikkhu gets his fill of coarse or fine food. It occurs to him: ‘While wandering for alms in a village or town, I got my fill of coarse or fine food; my body is heavy and unfit for work, like a heap of soaked beans; let me lie down.’ So he lies down and does not arouse energy ... This is the sixth ground of laziness.
Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṁ hoti: ‘uppanno kho me ayaṁ appamattako ābādho; atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti. So nipajjati na vīriyaṁ ārabhati … idaṁ sattamaṁ kusītavatthu.
Furthermore, friends, a slight illness has arisen in a bhikkhu. It occurs to him: ‘This slight illness has arisen in me. It is suitable to lie down. Let me lie down.’ So he lies down and does not arouse energy ... This is the seventh ground of laziness.
Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṁ hoti: ‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti. So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ aṭṭhamaṁ kusītavatthu.
Furthermore, friends, a bhikkhu has recovered from an illness, not long after recovering from sickness. It occurs to him: ‘I have recovered from an illness, not long after recovering from sickness; my body is weak and unfit for work; let me lie down.’ So he lies down and does not arouse energy for the attainment of what has not yet been attained, for the achievement of what has not yet been achieved, and for the realization of what has not yet been realized. This is the eighth ground of laziness.
Aṭṭha ārambhavatthūni. Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti. Tassa evaṁ hoti: ‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti. So vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ paṭhamaṁ ārambhavatthu.
Eight grounds for arousing energy. Here, friends, a bhikkhu has work to do. It occurs to him: ‘I will have work to do, and while doing work it will not be easy to attend to the teaching of the Buddhas; let me arouse energy for the attainment of what has not yet been attained, for the achievement of what has not yet been achieved, and for the realization of what has not yet been realized.’ So he arouses energy for the attainment of what has not yet been attained, for the achievement of what has not yet been achieved, and for the realization of what has not yet been realized. This is the first ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. Tassa evaṁ hoti: ‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … idaṁ dutiyaṁ ārambhavatthu.
Furthermore, friends, a bhikkhu has done some work. It occurs to him: ‘I have done work, and while I was doing work I was unable to attend to the teaching of the Buddhas; let me arouse energy ...’ So he arouses energy ... This is the second ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṁ hoti: ‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … idaṁ tatiyaṁ ārambhavatthu.
Furthermore, friends, a bhikkhu has a journey to travel. It occurs to him: ‘I will have a journey to travel, and while traveling the road it will not be easy to attend to the teaching of the Buddhas; let me arouse energy ...’ So he arouses energy ... This is the third ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṁ hoti: ‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … idaṁ catutthaṁ ārambhavatthu.
Furthermore, friends, a bhikkhu has traveled a journey. It occurs to him: ‘I have traveled a journey, and while I was traveling the road I was unable to attend to the teaching of the Buddhas; let me arouse energy ...’ So he arouses energy ... This is the fourth ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: ‘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… so vīriyaṁ ārabhati … idaṁ pañcamaṁ ārambhavatthu.
Furthermore, friends, while wandering for alms in a village or town, a bhikkhu does not get his fill of coarse or fine food. It occurs to him: ‘While wandering for alms in a village or town, I did not get my fill of coarse or fine food; my body is light and fit for work; let me arouse energy ...’ So he arouses energy ... This is the fifth ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … idaṁ chaṭṭhaṁ ārambhavatthu.
Furthermore, friends, while wandering for alms in a village or town, a bhikkhu gets his fill of coarse or fine food. It occurs to him: ‘While wandering for alms in a village or town, I got my fill of coarse or fine food; my body is strong and fit for work; let me arouse energy ...’ So he arouses energy ... This is the sixth ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṁ hoti: ‘uppanno kho me ayaṁ appamattako ābādho, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … idaṁ sattamaṁ ārambhavatthu.
Furthermore, friends, a slight illness has arisen in a bhikkhu. It occurs to him: ‘This slight illness has arisen in me, and it is possible that my illness may worsen; let me arouse energy ...’ So he arouses energy ... This is the seventh ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṁ hoti: ‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ aṭṭhamaṁ ārambhavatthu.
Furthermore, friends, a bhikkhu has recovered from an illness, not long after recovering from sickness. It occurs to him: ‘I have recovered from an illness, not long after recovering from sickness, and it is possible that my illness may relapse; let me arouse energy for the attainment of what has not yet been attained, for the achievement of what has not yet been achieved, and for the realization of what has not yet been realized.’ So he arouses energy for the attainment of what has not yet been attained, for the achievement of what has not yet been achieved, and for the realization of what has not yet been realized. This is the eighth ground for arousing energy.
Aṭṭha dānavatthūni. Āsajja dānaṁ deti, bhayā dānaṁ deti, ‘adāsi me’ti dānaṁ deti, ‘dassati me’ti dānaṁ deti, ‘sāhu dānan’ti dānaṁ deti, ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ na dātun’ti dānaṁ deti, ‘idaṁ me dānaṁ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṁ deti. Cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.
Eight grounds for giving. One gives a gift upon being approached; one gives a gift out of fear; one gives a gift thinking, ‘They gave to me’; one gives a gift thinking, ‘They will give to me’; one gives a gift thinking, ‘Giving is good’; one gives a gift thinking, ‘I cook, these do not cook; it is not fitting for me, who cooks, not to give a gift to those who do not cook’; one gives a gift thinking, ‘From my giving this gift, a good reputation will spread’; or one gives a gift for the purpose of adorning and equipping the mind.
Aṭṭha dānūpapattiyo. Idhāvuso, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. So passati khattiyamahāsālaṁ vā brāhmaṇamahāsālaṁ vā gahapatimahāsālaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. Tañca kho sīlavato vadāmi no dussīlassa. Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
Eight rebirths through giving. Here, friends, someone gives a gift to an ascetic or a brahmin—food, drink, clothing, a vehicle, garlands, fragrances, and ointments, bedding, lodging, and lighting. Whatever he gives, he expects a reward for it. He sees a wealthy aristocrat, a wealthy brahmin, or a wealthy householder provided and endowed with the five cords of sensual pleasure, enjoying himself with them. It occurs to him: ‘Oh, with the breaking up of the body, after death, may I be reborn in the company of wealthy aristocrats, wealthy brahmins, or wealthy householders!’ He sets his mind on that, resolves his mind on that, and develops his mind toward that. That mind of his, launched at a lower level and not developed further, leads to rebirth there. Yet I say this is for one who is virtuous, not for one who is unprincipled. The mental aspiration of a virtuous person succeeds, friends, because of its purity.
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti: ‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. Tañca kho sīlavato vadāmi no dussīlassa. Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
Furthermore, friends, someone gives a gift to an ascetic or a brahmin—food, drink ... and lighting. Whatever he gives, he expects a reward for it. He has heard: ‘The gods of the realm of the Four Great Kings are long-lived, beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breaking up of the body, after death, may I be reborn in the company of the gods of the realm of the Four Great Kings!’ He sets his mind on that, resolves his mind on that, and develops his mind toward that. That mind of his, launched at a lower level and not developed further, leads to rebirth there. Yet I say this is for one who is virtuous, not for one who is unprincipled. The mental aspiration of a virtuous person succeeds, friends, because of its purity.
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti: ‘tāvatiṁsā devā …pe… yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. Tañca kho sīlavato vadāmi no dussīlassa. Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
Furthermore, friends, someone gives a gift to an ascetic or a brahmin—food, drink ... and lighting. Whatever he gives, he expects a reward for it. He has heard: ‘The gods of the Thirty-Three ... the Yāma gods ... the Tusita gods ... the gods who delight in creation ... the gods who wield power over others’ creations are long-lived, beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breaking up of the body, after death, may I be reborn in the company of the gods who wield power over others’ creations!’ He sets his mind on that, resolves his mind on that, and develops his mind toward that. That mind of his, launched at a lower level and not developed further, leads to rebirth there. Yet I say this is for one who is virtuous, not for one who is unprincipled. The mental aspiration of a virtuous person succeeds, friends, because of its purity.
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti: ‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. Tañca kho sīlavato vadāmi no dussīlassa; vītarāgassa no sarāgassa. Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā.
Furthermore, friends, someone gives a gift to an ascetic or a brahmin—food, drink, clothing, a vehicle, garlands, fragrances, and ointments, bedding, lodging, and lighting. Whatever he gives, he expects a reward for it. He has heard: ‘The gods of Brahmā’s assembly are long-lived, beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breaking up of the body, after death, may I be reborn in the company of the gods of Brahmā’s assembly!’ He sets his mind on that, resolves his mind on that, and develops his mind toward that. That mind of his, launched at a lower level and not developed further, leads to rebirth there. Yet I say this is for one who is virtuous, not for one who is unprincipled; for one who is free from sensual passion, not for one who is with sensual passion. The mental aspiration of a virtuous person succeeds, friends, because of freedom from sensual passion.
Aṭṭha parisā— khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.
Eight assemblies—the assembly of aristocrats, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the gods of the Four Great Kings, the assembly of the gods of the Thirty-Three, the assembly of Māras, and the assembly of Brahmās.
Aṭṭha lokadhammā— lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca.
Eight worldly conditions—gain and loss, fame and disgrace, blame and praise, and pleasure and pain.
Aṭṭha abhibhāyatanāni. Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ.
Eight bases of transcendence. Perceiving form internally, one sees forms externally, limited, fair or ugly; ‘having transcended them, I know and see’—thus one perceives. This is the first base of transcendence.
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti— evaṁsaññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ.
Perceiving form internally, one sees forms externally, measureless, fair or ugly; ‘having transcended them, I know and see’—thus one perceives. This is the second base of transcendence.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ tatiyaṁ abhibhāyatanaṁ.
Not perceiving form internally, one sees forms externally, limited, fair or ugly; ‘having transcended them, I know and see’—thus one perceives. This is the third base of transcendence.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ catutthaṁ abhibhāyatanaṁ.
Not perceiving form internally, one sees forms externally, measureless, fair or ugly; ‘having transcended them, I know and see’—thus one perceives. This is the fourth base of transcendence.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ pañcamaṁ abhibhāyatanaṁ.
Not perceiving form internally, one sees forms externally that are blue, blue in color, with a blue appearance, with a blue glow. Just like a flax flower that is blue, blue in color, with a blue appearance, with a blue glow, or just like cloth from Benares smoothed on both sides that is blue, blue in color, with a blue appearance, with a blue glow; even so, not perceiving form internally, one sees forms externally that are blue, blue in color, with a blue appearance, with a blue glow; ‘having transcended them, I know and see’—thus one perceives. This is the fifth base of transcendence.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.
Not perceiving form internally, one sees forms externally that are yellow, yellow in color, with a yellow appearance, with a yellow glow. Just like a kanak champa flower that is yellow, yellow in color, with a yellow appearance, with a yellow glow, or just like cloth from Benares smoothed on both sides that is yellow, yellow in color, with a yellow appearance, with a yellow glow; even so, not perceiving form internally, one sees forms externally that are yellow, yellow in color, with a yellow appearance, with a yellow glow; ‘having transcended them, I know and see’—thus one perceives. This is the sixth base of transcendence.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ sattamaṁ abhibhāyatanaṁ.
Not perceiving form internally, one sees forms externally that are red, red in color, with a red appearance, with a red glow. Just like a hibiscus flower that is red, red in color, with a red appearance, with a red glow, or just like cloth from Benares smoothed on both sides that is red, red in color, with a red appearance, with a red glow; even so, not perceiving form internally, one sees forms externally that are red, red in color, with a red appearance, with a red glow; ‘having transcended them, I know and see’—thus one perceives. This is the seventh base of transcendence.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.
Not perceiving form internally, one sees forms externally that are white, white in color, with a white appearance, with a white glow. Just like the morning star that is white, white in color, with a white appearance, with a white glow, or just like cloth from Benares smoothed on both sides that is white, white in color, with a white appearance, with a white glow; even so, not perceiving form internally, one sees forms externally that are white, white in color, with a white appearance, with a white glow; ‘having transcended them, I know and see’—thus one perceives. This is the eighth base of transcendence.
Aṭṭha vimokkhā. Rūpī rūpāni passati. Ayaṁ paṭhamo vimokkho.
Eight liberations. Possessed of form, one sees forms. This is the first liberation.
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati. Ayaṁ dutiyo vimokkho.
Not perceiving form internally, one sees forms externally. This is the second liberation.
Subhanteva adhimutto hoti. Ayaṁ tatiyo vimokkho.
One is resolved only upon the beautiful. This is the third liberation.
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Ayaṁ catuttho vimokkho.
With the complete surpassing of perceptions of form, with the disappearance of perceptions of sensory impact, and by not attending to perceptions of diversity, aware that ‘space is boundless,’ one enters and dwells in the base of boundless space. This is the fourth liberation.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Ayaṁ pañcamo vimokkho.
With the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ one enters and dwells in the base of boundless consciousness. This is the fifth liberation.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ chaṭṭho vimokkho.
With the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ one enters and dwells in the base of nothingness. This is the sixth liberation.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ sattamo vimokkho.
With the complete surpassing of the base of nothingness, one enters and dwells in the base of neither perception nor non-perception. This is the seventh liberation.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Ayaṁ aṭṭhamo vimokkho.
With the complete surpassing of the base of neither perception nor non-perception, one enters and dwells in the cessation of perception and what is felt. This is the eighth liberation.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These, friends, are the octads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One; herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans.
9. The Nines
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame nava?
There are, friends, nonads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One; herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans. What nonads?
Nava āghātavatthūni. ‘Anatthaṁ me acarī’ti āghātaṁ bandhati; ‘anatthaṁ me caratī’ti āghātaṁ bandhati; ‘anatthaṁ me carissatī’ti āghātaṁ bandhati; ‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe… anatthaṁ caratīti āghātaṁ bandhati …pe… anatthaṁ carissatīti āghātaṁ bandhati; ‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe… atthaṁ caratīti āghātaṁ bandhati …pe… atthaṁ carissatīti āghātaṁ bandhati.
Nine grounds for resentment. One harbors resentment thinking: ‘They harmed me’; one harbors resentment thinking: ‘They are harming me’; one harbors resentment thinking: ‘They will harm me’; one harbors resentment thinking: ‘They harmed someone dear and agreeable to me’ ... one harbors resentment thinking: ‘They are harming someone dear and agreeable to me’ ... one harbors resentment thinking: ‘They will harm someone dear and agreeable to me’; one harbors resentment thinking: ‘They acted for the benefit of someone displeasing and disagreeable to me’ ... one harbors resentment thinking: ‘They are acting for the benefit of someone displeasing and disagreeable to me’ ... one harbors resentment thinking: ‘They will act for the benefit of someone displeasing and disagreeable to me.’
Nava āghātapaṭivinayā. ‘Anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘appiyassa me amanāpassa atthaṁ acari …pe… atthaṁ carati …pe… atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti.
Nine ways of removing resentment. Thinking: ‘They harmed me, but what can be obtained here by harboring resentment?’ one removes resentment; thinking: ‘They are harming me, but what can be obtained here?’ one removes resentment; thinking: ‘They will harm me, but what can be obtained here?’ one removes resentment; thinking: ‘They harmed someone dear and agreeable to me ... they are harming ... they will harm someone dear and agreeable to me, but what can be obtained here?’ one removes resentment; thinking: ‘They acted for the benefit of someone displeasing and disagreeable to me ... they are acting ... they will act for the benefit of someone displeasing and disagreeable to me, but what can be obtained here?’ one removes resentment.
Nava sattāvāsā. Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamo sattāvāso.
Nine abodes of sentient beings. There are, friends, sentient beings with diverse bodies and diverse perceptions, such as humans, certain gods, and some who have fallen into a realm of downfall. This is the first abode of sentient beings.
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyo sattāvāso.
There are, friends, sentient beings with diverse bodies but identical perceptions, such as the gods of Brahmā’s assembly who are reborn through the first jhāna. This is the second abode of sentient beings.
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṁ tatiyo sattāvāso.
There are, friends, sentient beings with identical bodies but diverse perceptions, such as the radiant gods. This is the third abode of sentient beings.
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṁ catuttho sattāvāso.
There are, friends, sentient beings with identical bodies and identical perceptions, such as the gods of Refulgent Glory. This is the fourth abode of sentient beings.
Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. Ayaṁ pañcamo sattāvāso.
There are, friends, sentient beings who are non-percipient and non-experiencing, such as the non-percipient gods. This is the fifth abode of sentient beings.
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṁ chaṭṭho sattāvāso.
There are, friends, sentient beings who, with the complete surpassing of perceptions of form, with the disappearance of perceptions of sensory impact, and by not attending to perceptions of diversity, perceive ‘boundless space’ and reach the base of boundless space. This is the sixth abode of sentient beings.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. Ayaṁ sattamo sattāvāso.
There are, friends, sentient beings who, with the complete surpassing of the base of boundless space, perceive ‘boundless consciousness’ and reach the base of boundless consciousness. This is the seventh abode of sentient beings.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṁ aṭṭhamo sattāvāso.
There are, friends, sentient beings who, with the complete surpassing of the base of boundless consciousness, perceive ‘there is nothing’ and reach the base of nothingness. This is the eighth abode of sentient beings.
Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. Ayaṁ navamo sattāvāso.
There are, friends, sentient beings who, with the complete surpassing of the base of nothingness, reach the base of neither perception nor non-perception. This is the ninth abode of sentient beings.
Nava akkhaṇā asamayā brahmacariyavāsāya. Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo nirayaṁ upapanno hoti. Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.
Nine inopportune moments that are not occasions for living the spiritual life. Here, friends, a Tathāgata has arisen in the world, an Arahant, a perfectly Awakened One, and the Dhamma is being taught that leads to peace, leads to final Nibbāna, goes to full awakening, and is proclaimed by the Accomplished One; yet this person has been reborn in hell. This is the first inopportune moment that is not an occasion for living the spiritual life.
Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo tiracchānayoniṁ upapanno hoti. Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya.
Furthermore, friends, a Tathāgata has arisen in the world, an Arahant, a perfectly Awakened One, and the Dhamma is being taught that leads to peace, leads to final Nibbāna, goes to full awakening, and is proclaimed by the Accomplished One; yet this person has been reborn in the animal realm. This is the second inopportune moment that is not an occasion for living the spiritual life.
Puna caparaṁ …pe… pettivisayaṁ upapanno hoti. Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya.
Furthermore ... this person has been reborn in the realm of ghosts. This is the third inopportune moment that is not an occasion for living the spiritual life.
Puna caparaṁ …pe… asurakāyaṁ upapanno hoti. Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.
Furthermore ... this person has been reborn in the host of asuras. This is the fourth inopportune moment that is not an occasion for living the spiritual life.
Puna caparaṁ …pe… aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti. Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.
Furthermore ... this person has been reborn in a certain long-lived order of gods. This is the fifth inopportune moment that is not an occasion for living the spiritual life.
Puna caparaṁ …pe… paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.
Furthermore ... this person has been reborn in the border regions among uncultured peoples who do not understand, where there is no access for bhikkhus, bhikkhunīs, male lay disciples, and female lay disciples. This is the sixth inopportune moment that is not an occasion for living the spiritual life.
Puna caparaṁ …pe… majjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano: ‘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. Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.
Furthermore ... this person has been reborn in the central lands, yet he holds wrong view and has a distorted perspective: ‘There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings reborn spontaneously; there are no ascetics and brahmins in the world who have rightly entered and are rightly practicing, and who, having realized this world and the other world for themselves by direct knowledge, declare them.’ This is the seventh inopportune moment that is not an occasion for living the spiritual life.
Puna caparaṁ …pe… majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.
Furthermore ... this person has been reborn in the central lands, yet he is undiscerning, dull, mute and cognitively impaired, and incapable of understanding the meaning of what is well said and what is poorly said. This is the eighth inopportune moment that is not an occasion for living the spiritual life.
Puna caparaṁ, āvuso, tathāgato ca loke na uppanno hoti arahaṁ sammāsambuddho, dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. Ayaṁ navamo akkhaṇo asamayo brahmacariyavāsāya.
Furthermore, friends, a Tathāgata has not arisen in the world, an Arahant, a perfectly Awakened One, and the Dhamma is not being taught that leads to peace, leads to final Nibbāna, goes to full awakening, and is proclaimed by the Accomplished One; yet this person has been reborn in the central lands, and he is wise, not dull, not mute or cognitively impaired, and capable of understanding the meaning of what is well said and what is poorly said. This is the ninth inopportune moment that is not an occasion for living the spiritual life.
Nava anupubbavihārā. Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.
Nine progressive abidings. Here, friends, entirely secluded from sensual pleasures, secluded from unwholesome mental states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure. With the settling of thought and examination ... he enters and dwells in the second jhāna. With the fading of desire for uplifting joy ... he enters and dwells in the third jhāna. With the abandoning of pleasure ... he enters and dwells in the fourth jhāna. With the complete surpassing of perceptions of form ... he enters and dwells in the base of boundless space. With the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ he enters and dwells in the base of boundless consciousness. With the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ he enters and dwells in the base of nothingness. With the complete surpassing of the base of nothingness, he enters and dwells in the base of neither perception nor non-perception. With the complete surpassing of the base of neither perception nor non-perception, he enters and dwells in the cessation of perception and what is felt.
Nava anupubbanirodhā. Paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti. Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti. Catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti. Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti. Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.
Nine progressive cessations. For one who has attained the first jhāna, perceptions of sensuality have ceased. For one who has attained the second jhāna, thought and examination have ceased. For one who has attained the third jhāna, uplifting joy has ceased. For one who has attained the fourth jhāna, in-breaths and out-breaths have ceased. For one who has attained the base of boundless space, perceptions of form have ceased. For one who has attained the base of boundless consciousness, the perception of the base of boundless space has ceased. For one who has attained the base of nothingness, the perception of the base of boundless consciousness has ceased. For one who has attained the base of neither perception nor non-perception, the perception of the base of nothingness has ceased. For one who has attained the cessation of perception and what is felt, perception and what is felt have ceased.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These, friends, are the nonads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans.
10. The Tens
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame dasa?
There are, friends, decads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Herein, all should recite in concert ... for the benefit, welfare, and happiness of gods and humans. What decads?
Dasa nāthakaraṇā dhammā. Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Yaṁpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Ayampi dhammo nāthakaraṇo.
Ten qualities that provide a refuge. Here, friends, a bhikkhu is virtuous. He dwells restrained with the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, and trains by undertaking the training precepts. That a bhikkhu, friends, is virtuous, dwells restrained with the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, and trains by undertaking the training precepts—this is a quality that provides a refuge.
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. Yaṁpāvuso, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā. Ayampi dhammo nāthakaraṇo.
Furthermore, friends, a bhikkhu has learned much, remembers what he has learned, and consolidates what he has learned. Those teachings that are beneficial in the beginning, beneficial in the middle, and beneficial in the end, that are meaningful and well-expressed, and that proclaim the perfectly complete and purified spiritual life—such teachings as these he has learned extensively, remembered, recited verbally, mentally examined, and thoroughly penetrated by view. That a bhikkhu, friends, has learned much ... and thoroughly penetrated by view—this too is a quality that provides a refuge.
Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yaṁpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Ayampi dhammo nāthakaraṇo.
Furthermore, friends, a bhikkhu has good friends, good companions, and good associates. That a bhikkhu, friends, has good friends, good companions, and good associates—this too is a quality that provides a refuge.
Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ. Yaṁpāvuso, bhikkhu suvaco hoti …pe… padakkhiṇaggāhī anusāsaniṁ. Ayampi dhammo nāthakaraṇo.
Furthermore, friends, a bhikkhu is easy to admonish, endowed with qualities that make him easy to admonish, patient, and receives instruction respectfully. That a bhikkhu, friends, is easy to admonish ... and receives instruction respectfully—this too is a quality that provides a refuge.
Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ. Yaṁpāvuso, bhikkhu yāni tāni sabrahmacārīnaṁ …pe… alaṁ saṁvidhātuṁ. Ayampi dhammo nāthakaraṇo.
Furthermore, friends, whatever diverse duties are to be done for his fellow spiritual companions, a bhikkhu is skillful and tireless in them, endowed with investigation into the means to carry them out and organize them properly. That a bhikkhu, friends, in whatever diverse duties are to be done for his fellow spiritual companions ... is able to organize them properly—this too is a quality that provides a refuge.
Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yaṁpāvuso, bhikkhu dhammakāmo hoti …pe… uḷārapāmojjo. Ayampi dhammo nāthakaraṇo.
Furthermore, friends, a bhikkhu loves the Dhamma, is pleasing in his assertions, and rejoices greatly in the higher Dhamma and higher Vinaya. That a bhikkhu, friends, loves the Dhamma ... and rejoices greatly in the higher Dhamma and higher Vinaya—this too is a quality that provides a refuge.
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Yaṁpāvuso, bhikkhu santuṭṭho hoti …pe… parikkhārehi. Ayampi dhammo nāthakaraṇo.
Furthermore, friends, a bhikkhu is content with whatever robes, alms food, lodging, and medicines and requisites for the sick he gets. That a bhikkhu, friends, is content ... with whatever requisites he gets—this too is a quality that provides a refuge.
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṁpāvuso, bhikkhu āraddhavīriyo viharati …pe… anikkhittadhuro kusalesu dhammesu. Ayampi dhammo nāthakaraṇo.
Furthermore, friends, a bhikkhu dwells with energy aroused for the abandoning of unwholesome qualities and the acquisition of wholesome qualities; he is firm, steadfast in striving, and never lays down the yoke with regard to wholesome qualities. That a bhikkhu, friends, dwells with energy aroused ... and never lays down the yoke with regard to wholesome qualities—this too is a quality that provides a refuge.
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Yaṁpāvuso, bhikkhu satimā hoti …pe… saritā anussaritā. Ayampi dhammo nāthakaraṇo.
Furthermore, friends, a bhikkhu is mindful, endowed with supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. That a bhikkhu, friends, is mindful ... one who remembers and recollects—this too is a quality that provides a refuge.
Puna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Yaṁpāvuso, bhikkhu paññavā hoti …pe… sammādukkhakkhayagāminiyā. Ayampi dhammo nāthakaraṇo.
Furthermore, friends, a bhikkhu is wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and leads to the complete wearing away of suffering. That a bhikkhu, friends, is wise ... leading to the complete wearing away of suffering—this too is a quality that provides a refuge.
Dasa kasiṇāyatanāni. Pathavīkasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.
Ten kasiṇa bases. One perceives the earth kasiṇa—above, below, across, undivided, and measureless. One perceives the water kasiṇa ... one perceives the fire kasiṇa ... one perceives the wind kasiṇa ... one perceives the blue kasiṇa ... one perceives the yellow kasiṇa ... one perceives the red kasiṇa ... one perceives the white kasiṇa ... one perceives the space kasiṇa ... one perceives the consciousness kasiṇa—above, below, across, undivided, and measureless.
Dasa akusalakammapathā— pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.
Ten unwholesome courses of action—killing living beings, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, frivolous chatter, covetousness, ill will, and wrong view.
Dasa kusalakammapathā— pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.
Ten wholesome courses of action—abstinence from killing living beings, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from frivolous chatter, non-covetousness, non-ill will, and right view.
Dasa ariyavāsā. Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.
Ten noble abidings. Here, friends, a bhikkhu has abandoned five factors, is endowed with six factors, guards one factor, relies on four supports, has dispelled sectarian truths, has thoroughly given up searches, is unclouded in intention, has tranquilized the bodily construct, is well liberated in mind, and is well liberated by wisdom.
Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti? Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.
And how, friends, has a bhikkhu abandoned five factors? Here, friends, in a bhikkhu sensual desire is abandoned, ill will is abandoned, dullness and drowsiness are abandoned, restlessness and worry are abandoned, and doubt is abandoned. In this way, friends, a bhikkhu has abandoned five factors.
Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā …pe… manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.
And how, friends, is a bhikkhu endowed with six factors? Here, friends, having seen a form with the eye, a bhikkhu is neither elated nor dejected, but abides equanimous, mindful, and clearly aware. Having heard a sound with the ear ... having cognized a mental object with the mind, he is neither elated nor dejected, but abides equanimous, mindful, and clearly aware. In this way, friends, a bhikkhu is endowed with six factors.
Kathañcāvuso, bhikkhu ekārakkho hoti? Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti. Evaṁ kho, āvuso, bhikkhu ekārakkho hoti.
And how, friends, does a bhikkhu guard one factor? Here, friends, a bhikkhu is endowed with a mind guarded by mindfulness. In this way, friends, a bhikkhu guards one factor.
Kathañcāvuso, bhikkhu caturāpasseno hoti? Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti.
And how, friends, does a bhikkhu rely on four supports? Here, friends, after reflection, a bhikkhu uses some things, endures some things, avoids some things, and dispels some things. In this way, friends, a bhikkhu relies on four supports.
Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.
And how, friends, has a bhikkhu dispelled sectarian truths? Here, friends, whatever numerous sectarian truths are held by ordinary ascetics and brahmins, a bhikkhu has dispelled, driven out, given up, disgorged, released, abandoned, and relinquished them all. In this way, friends, a bhikkhu has dispelled sectarian truths.
Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti? Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.
And how, friends, has a bhikkhu thoroughly given up searches? Here, friends, in a bhikkhu the search for sensual pleasures is abandoned, the search for continued existence is abandoned, and the search for the spiritual life is tranquilized. In this way, friends, a bhikkhu has thoroughly given up searches.
Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti? Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti. Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.
And how, friends, is a bhikkhu unclouded in intention? Here, friends, in a bhikkhu the intention of sensuality is abandoned, the intention of ill will is abandoned, and the intention of harming is abandoned. In this way, friends, a bhikkhu is unclouded in intention.
Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti? Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.
And how, friends, has a bhikkhu tranquilized the bodily construct? Here, friends, with the abandoning of pleasure and pain, and with the prior settling down of mental pleasure and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and characterized by purification of mindfulness through equanimity. In this way, friends, a bhikkhu has tranquilized the bodily construct.
Kathañcāvuso, bhikkhu suvimuttacitto hoti? Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti. Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti.
And how, friends, is a bhikkhu well liberated in mind? Here, friends, a bhikkhu’s mind is liberated from passion, liberated from aversion, and liberated from delusion. In this way, friends, a bhikkhu is well liberated in mind.
Kathañcāvuso, bhikkhu suvimuttapañño hoti? Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti. ‘Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti. ‘Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti. Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti.
And how, friends, is a bhikkhu well liberated by wisdom? Here, friends, a bhikkhu understands: ‘Passion has been abandoned by me, cut off at the root, made like a palm stump, obliterated, and rendered incapable of arising in the future.’ He understands: ‘Aversion has been abandoned by me, cut off at the root, made like a palm stump, obliterated, and rendered incapable of arising in the future.’ He understands: ‘Delusion has been abandoned by me, cut off at the root, made like a palm stump, obliterated, and rendered incapable of arising in the future.’ In this way, friends, a bhikkhu is well liberated by wisdom.
Dasa asekkhā dhammā— asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti.
Ten qualities of an adept—the right view of an adept, the right intention of an adept, the right speech of an adept, the right action of an adept, the right livelihood of an adept, the right effort of an adept, the right mindfulness of an adept, the right collectedness of an adept, the right knowledge of an adept, and the right liberation of an adept.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
These, friends, are the decads of principles rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Herein, all should recite in concert and not dispute, so that this spiritual life may last long and endure for a long time, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”
Atha kho bhagavā uṭṭhahitvā āyasmantaṁ sāriputtaṁ āmantesi: “sādhu sādhu, sāriputta, sādhu kho tvaṁ, sāriputta, bhikkhūnaṁ saṅgītipariyāyaṁ abhāsī”ti.
Then the Blessed One rose and addressed the venerable Sāriputta: “Good, good, Sāriputta! Well indeed, Sāriputta, have you spoken the exposition for reciting in concert to the bhikkhus.”
Idamavocāyasmā sāriputto, samanuñño satthā ahosi. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
The venerable Sāriputta said this, and the Teacher approved. Delighted, those bhikkhus rejoiced in what the venerable Sāriputta had said.
Saṅgītisuttaṁ niṭṭhitaṁ dasamaṁ.
The Saṅgīti Sutta, the tenth, is finished.