Reference Translation by Bhikkhu Sujato (CC0).
Evaṁ me sutaṁ—
¶ 1So I have heard.
ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari.
¶ 2At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā.
Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
¶ 3There he stayed in Cunda the smith’s mango grove.
Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
¶ 4Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any human at all.
Assosuṁ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti.
¶ 5The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove.
Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ:
¶ 6Then they went up to the Buddha, bowed, sat down to one side, and said to him,
“idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
¶ 7“Sir, a new town hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been occupied by an ascetic or brahmin or any human at all.
Tañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti.
¶ 8May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it.
Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti.
¶ 9That would be for the lasting welfare and happiness of the Mallas of Pāvā.”
Adhivāsesi kho bhagavā tuṇhībhāvena.
¶ 10The Buddha consented in silence.
Atha kho pāveyyakā mallā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sandhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ sandhāgāraṁ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhapetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu;
¶ 11Then, knowing that the Buddha had consented, the Mallas rose from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha,
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
¶ 12bowed, stood to one side,
Ekamantaṁ ṭhitā kho te pāveyyakā mallā bhagavantaṁ etadavocuṁ:
¶ 13and told him of their preparations, saying,
“sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito.
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
¶ 15“Please, sir, come at your convenience.”
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.
¶ 16Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east.
Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā.
¶ 17The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.
Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.
¶ 18The Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
Atha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:
¶ 19The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he sent them off,
“abhikkantā kho, vāseṭṭhā, ratti.
¶ 20“The night is getting late, Vāseṭṭhas.
Yassadāni tumhe kālaṁ maññathā”ti.
¶ 21Please go at your convenience.”
“Evaṁ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
¶ 22“Yes, sir,” replied the Mallas. They rose from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi:
¶ 23Soon after they left, the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta,
“vigatathinamiddho kho, sāriputta, bhikkhusaṅgho.
¶ 24“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness.
Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā.
¶ 25Give them some Dhamma talk as you feel inspired.
Piṭṭhi me āgilāyati.
¶ 26My back is sore,
Tamahaṁ āyamissāmī”ti.
¶ 27I’ll stretch it.”
“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.
¶ 28“Yes, sir,” Sāriputta replied.
Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā.
¶ 29And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.
¶ 30Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā.
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:
¶ 31With his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed words:
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
¶ 32“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.
¶ 33You’d think there was nothing but slaughter going on among the Jain ascetics.
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
¶ 34And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.
Atha kho āyasmā sāriputto bhikkhū āmantesi:
¶ 35Then Sāriputta told the mendicants about these things. He went on to say,
“nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato,
tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe.
Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
¶ 38“That’s what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
¶ 39But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
¶ 40You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
Katamo cāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito;
¶ 41And what is that teaching?
yattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?
1. Ekaka
¶ 431. Ones
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.
¶ 44There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
¶ 45You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
Katamo eko dhammo?
¶ 46What are the teachings grouped by one?
Sabbe sattā āhāraṭṭhitikā.
¶ 47All sentient beings are sustained by food.
Sabbe sattā saṅkhāraṭṭhitikā.
¶ 48All sentient beings are sustained by conditions.
Ayaṁ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.
¶ 49These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
¶ 50You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
2. Duka
¶ 512. Twos
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.
¶ 52There are teachings grouped by two that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
¶ 53You should all recite these in concert.
Katame dve?
¶ 54What are the teachings grouped by two?
Nāmañca rūpañca.
¶ 55Name and form.
Avijjā ca bhavataṇhā ca.
¶ 56Ignorance and craving for continued existence.
Bhavadiṭṭhi ca vibhavadiṭṭhi ca.
¶ 57Views favoring existence and views favoring nonexistence.
Ahirikañca anottappañca.
¶ 58Lack of conscience and prudence.
Hirī ca ottappañca.
¶ 59Conscience and prudence.
Dovacassatā ca pāpamittatā ca.
¶ 60Being hard to admonish and having bad friends.
Sovacassatā ca kalyāṇamittatā ca.
¶ 61Being easy to admonish and having good friends.
Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.
¶ 62Skill in offenses and skill in resolving offenses.
Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.
¶ 63Skill in meditative attainments and skill in emerging from those attainments.
Dhātukusalatā ca manasikārakusalatā ca.
¶ 64Skill in the elements and skill in application of mind.
Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.
¶ 65Skill in the sense fields and skill in dependent origination.
Ṭhānakusalatā ca aṭṭhānakusalatā ca.
¶ 66Skill in what is possible and skill in what is impossible.
Ajjavañca lajjavañca.
¶ 67Integrity and scrupulousness.
Khanti ca soraccañca.
¶ 68Patience and gentleness.
Sākhalyañca paṭisanthāro ca.
¶ 69Camaraderie and hospitality.
Avihiṁsā ca soceyyañca.
¶ 70Harmlessness and purity.
Muṭṭhassaccañca asampajaññañca.
¶ 71Lack of mindfulness and lack of situational awareness.
Sati ca sampajaññañca.
¶ 72Mindfulness and situational awareness.
Indriyesu aguttadvāratā ca bhojane amattaññutā ca.
¶ 73Not guarding the sense doors and eating too much.
Indriyesu guttadvāratā ca bhojane mattaññutā ca.
¶ 74Guarding the sense doors and moderation in eating.
Paṭisaṅkhānabalañca bhāvanābalañca.
¶ 75The power of reflection and the power of development.
Satibalañca samādhibalañca.
¶ 76The power of mindfulness and the power of immersion.
Samatho ca vipassanā ca.
¶ 77Serenity and discernment.
Samathanimittañca paggahanimittañca.
¶ 78The basis of serenity and the basis of exertion.
Paggaho ca avikkhepo ca.
¶ 79Exertion, and not being scattered.
Sīlavipatti ca diṭṭhivipatti ca.
¶ 80Failure in ethics and failure in view.
Sīlasampadā ca diṭṭhisampadā ca.
¶ 81Accomplishment in ethics and accomplishment in view.
Sīlavisuddhi ca diṭṭhivisuddhi ca.
¶ 82Purification of ethics and purification of view.
Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ.
¶ 83Purification of view and making an effort in line with that view.
Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ.
¶ 84Inspiration, and making a suitable effort when inspired by inspiring places.
Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ.
¶ 85To never be content with skillful qualities, and to never stop trying.
Vijjā ca vimutti ca.
¶ 86Knowledge and freedom.
Khayeñāṇaṁ anuppādeñāṇaṁ.
¶ 87Knowledge of ending and knowledge of non-arising.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.
¶ 88These are the teachings grouped by two that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
¶ 89You should all recite these in concert.
3. Tika
¶ 903. Threes
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.
¶ 91There are teachings grouped by three that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 92You should all recite these in concert.
Katame tayo?
¶ 93What are the teachings grouped by three?
Tīṇi akusalamūlāni—
¶ 94Three unskillful roots:
lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.
¶ 95greed, hate, and delusion.
Tīṇi kusalamūlāni—
¶ 96Three skillful roots:
alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.
¶ 97contentment, love, and understanding.
Tīṇi duccaritāni—
¶ 98Three ways of performing bad conduct:
kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.
¶ 99by body, speech, and mind.
Tīṇi sucaritāni—
¶ 100Three ways of performing good conduct:
kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.
¶ 101by body, speech, and mind.
Tayo akusalavitakkā—
¶ 102Three unskillful thoughts:
kāmavitakko, byāpādavitakko, vihiṁsāvitakko.
¶ 103sensuality, malice, and cruelty.
Tayo kusalavitakkā—
¶ 104Three skillful thoughts:
nekkhammavitakko, abyāpādavitakko, avihiṁsāvitakko.
¶ 105renunciation, good will, and harmlessness.
Tayo akusalasaṅkappā—
¶ 106Three unskillful intentions:
kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo.
¶ 107sensuality, malice, and cruelty.
Tayo kusalasaṅkappā—
¶ 108Three skillful intentions:
nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo.
¶ 109renunciation, good will, and harmlessness.
Tisso akusalasaññā—
¶ 110Three unskillful perceptions:
kāmasaññā, byāpādasaññā, vihiṁsāsaññā.
¶ 111sensuality, malice, and cruelty.
Tisso kusalasaññā—
¶ 112Three skillful perceptions:
nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā.
¶ 113renunciation, good will, and harmlessness.
Tisso akusaladhātuyo—
¶ 114Three unskillful elements:
kāmadhātu, byāpādadhātu, vihiṁsādhātu.
¶ 115sensuality, malice, and cruelty.
Tisso kusaladhātuyo—
¶ 116Three skillful elements:
nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu.
¶ 117renunciation, good will, and harmlessness.
Aparāpi tisso dhātuyo—
¶ 118Another three elements:
kāmadhātu, rūpadhātu, arūpadhātu.
¶ 119sensuality, form, and formlessness.
Aparāpi tisso dhātuyo—
¶ 120Another three elements:
rūpadhātu, arūpadhātu, nirodhadhātu.
¶ 121form, formlessness, and cessation.
Aparāpi tisso dhātuyo—
¶ 122Another three elements:
hīnadhātu, majjhimadhātu, paṇītadhātu.
¶ 123lower, middle, and higher.
Tisso taṇhā—
¶ 124Three cravings:
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
¶ 125for sensual pleasures, for existence, and for nonexistence.
Aparāpi tisso taṇhā—
¶ 126Another three cravings:
kāmataṇhā, rūpataṇhā, arūpataṇhā.
¶ 127sensuality, form, and formlessness.
Aparāpi tisso taṇhā—
¶ 128Another three cravings:
rūpataṇhā, arūpataṇhā, nirodhataṇhā.
¶ 129form, formlessness, and cessation.
Tīṇi saṁyojanāni—
¶ 130Three fetters:
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
¶ 131substantialist view, doubt, and misapprehension of precepts and observances.
Tayo āsavā—
¶ 132Three defilements:
kāmāsavo, bhavāsavo, avijjāsavo.
¶ 133sensuality, desire for continued existence, and ignorance.
Tayo bhavā—
¶ 134Three realms of existence:
kāmabhavo, rūpabhavo, arūpabhavo.
¶ 135sensual, form, and formless.
Tisso esanā—
¶ 136Three searches:
kāmesanā, bhavesanā, brahmacariyesanā.
¶ 137for sensual pleasures, for continued existence, and for a spiritual path.
Tisso vidhā—
¶ 138Three kinds of discrimination:
seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā.
¶ 139‘I’m better’, ‘I’m equal’, and ‘I’m worse’.
Tayo addhā—
¶ 140Three periods:
atīto addhā, anāgato addhā, paccuppanno addhā.
¶ 141past, future, and present.
Tayo antā—
¶ 142Three extremes:
sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto.
¶ 143substantial reality, the origin of substantial reality, and the cessation of substantial reality.
Tisso vedanā—
¶ 144Three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
¶ 145pleasure, pain, and neutral.
Tisso dukkhatā—
¶ 146Three forms of suffering:
dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.
¶ 147the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing.
Tayo rāsī—
¶ 148Three heaps:
micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi.
¶ 149the heap of surety in the wrong way, the heap of surety in the right way, and the heap of lack of surety.
Tayo tamā—
¶ 150Three darknesses:
atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati.
¶ 151one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present.
Tīṇi tathāgatassa arakkheyyāni—
¶ 152Three things a Realized One need not hide:
parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya:
¶ 153The Realized One’s behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking:
‘mā me idaṁ paro aññāsī’ti.
¶ 154‘Don’t let others find this out about me!’
Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya:
‘mā me idaṁ paro aññāsī’ti.
Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya:
‘mā me idaṁ paro aññāsī’ti.
Tayo kiñcanā—
¶ 159Three possessions:
rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ.
¶ 160greed, hate, and delusion.
Tayo aggī—
¶ 161Three fires:
rāgaggi, dosaggi, mohaggi.
¶ 162greed, hate, and delusion.
Aparepi tayo aggī—
¶ 163Another three fires:
āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.
¶ 164a fire for those worthy of offerings dedicated to the gods, a fire for householders, and a fire for those worthy of a religious donation.
Tividhena rūpasaṅgaho—
¶ 165Threefold classification of the physical:
sanidassanasappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassanaappaṭighaṁ rūpaṁ.
¶ 166visible and resistant, invisible and resistant, and invisible and non-resistant.
Tayo saṅkhārā—
¶ 167Three choices:
puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro.
¶ 168good choices, bad choices, and imperturbable choices.
Tayo puggalā—
¶ 169Three individuals:
sekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo.
¶ 170a trainee, an adept, and one who is neither a trainee nor an adept.
Tayo therā—
¶ 171Three seniors:
jātithero, dhammathero, sammutithero.
¶ 172a senior by birth, a senior in the teaching, and a senior by convention.
Tīṇi puññakiriyavatthūni—
¶ 173Three grounds for making merit:
dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu.
¶ 174giving, ethical conduct, and meditation.
Tīṇi codanāvatthūni—
¶ 175Three grounds for accusations:
diṭṭhena, sutena, parisaṅkāya.
¶ 176what is seen, heard, and suspected.
Tisso kāmūpapattiyo—
¶ 177Three kinds of sensual rebirth:
santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
¶ 178There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld.
Ayaṁ paṭhamā kāmūpapatti.
¶ 179This is the first kind of sensual rebirth.
Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī.
¶ 180There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the gods who love to create.
Ayaṁ dutiyā kāmūpapatti.
¶ 181This is the second kind of sensual rebirth.
Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī.
¶ 182There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the gods who control what is created by others.
Ayaṁ tatiyā kāmūpapatti.
¶ 183This is the third kind of sensual rebirth.
Tisso sukhūpapattiyo—
¶ 184Three kinds of pleasant rebirth:
santāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā.
¶ 185There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of the Divinity’s host.
Ayaṁ paṭhamā sukhūpapatti.
¶ 186This is the first pleasant rebirth.
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.
¶ 187There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.
Te kadāci karahaci udānaṁ udānenti:
¶ 188Every so often they feel inspired to exclaim:
‘aho sukhaṁ, aho sukhan’ti, seyyathāpi devā ābhassarā.
¶ 189‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of streaming radiance.
Ayaṁ dutiyā sukhūpapatti.
¶ 190This is the second pleasant rebirth.
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.
¶ 191There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.
Te santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā.
¶ 192Since they’re truly content, they experience pleasure. Namely, the gods of universal beauty.
Ayaṁ tatiyā sukhūpapatti.
¶ 193This is the third pleasant rebirth.
Tisso paññā—
¶ 194Three kinds of wisdom:
sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā.
¶ 195the 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—
¶ 196Another three kinds of wisdom:
cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.
¶ 197wisdom produced by thought, learning, and meditation.
Tīṇāvudhāni—
¶ 198Three weapons:
sutāvudhaṁ, pavivekāvudhaṁ, paññāvudhaṁ.
¶ 199learning, seclusion, and wisdom.
Tīṇindriyāni—
¶ 200Three faculties:
anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.
¶ 201the faculty of understanding that enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened.
Tīṇi cakkhūni—
¶ 202Three eyes:
maṁsacakkhu, dibbacakkhu, paññācakkhu.
¶ 203the eye of the flesh, the eye of clairvoyance, and the eye of wisdom.
Tisso sikkhā—
¶ 204Three trainings:
adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
¶ 205in higher ethics, higher mind, and higher wisdom.
Tisso bhāvanā—
¶ 206Three kinds of development:
kāyabhāvanā, cittabhāvanā, paññābhāvanā.
¶ 207the development of physical endurance, the development of the mind, and the development of wisdom.
Tīṇi anuttariyāni—
¶ 208Three unsurpassable qualities:
dassanānuttariyaṁ, paṭipadānuttariyaṁ, vimuttānuttariyaṁ.
¶ 209unsurpassable seeing, practice, and freedom.
Tayo samādhī—
¶ 210Three kinds of immersion:
savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.
¶ 211Immersion with placing the mind and keeping it connected. Immersion without placing the mind, merely keeping it connected. Immersion without placing the mind or keeping it connected.
Aparepi tayo samādhī—
¶ 212Another three kinds of immersion:
suññato samādhi, animitto samādhi, appaṇihito samādhi.
¶ 213emptiness, signless, and undirected.
Tīṇi soceyyāni—
¶ 214Three purities:
kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.
¶ 215purity of body, speech, and mind.
Tīṇi moneyyāni—
¶ 216Three kinds of sagacity:
kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.
¶ 217sagacity of body, speech, and mind.
Tīṇi kosallāni—
¶ 218Three skills:
āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ.
¶ 219skill in progress, skill in regress, and skill in means.
Tayo madā—
¶ 220Three vanities:
ārogyamado, yobbanamado, jīvitamado.
¶ 221the vanity of health, the vanity of youth, and the vanity of life.
Tīṇi ādhipateyyāni—
¶ 222Three ways of putting something in charge:
attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.
¶ 223putting oneself, the world, or the teaching in charge.
Tīṇi kathāvatthūni—
¶ 224Three topics of discussion:
atītaṁ vā addhānaṁ ārabbha kathaṁ katheyya:
¶ 225You might discuss the past:
‘evaṁ ahosi atītamaddhānan’ti;
¶ 226‘That is how it was in the past.’
anāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya:
¶ 227You might discuss the future:
‘evaṁ bhavissati anāgatamaddhānan’ti;
¶ 228‘That is how it will be in the future.’
etarahi vā paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya:
¶ 229Or you might discuss the present:
‘evaṁ hoti etarahi paccuppannaṁ addhānan’ti.
¶ 230‘This is how it is at present.’
Tisso vijjā—
¶ 231Three knowledges:
pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā.
¶ 232recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
Tayo vihārā—
¶ 233Three meditative abidings:
dibbo vihāro, brahmā vihāro, ariyo vihāro.
¶ 234the heavenly meditation, the divine meditation, and the noble meditation.
Tīṇi pāṭihāriyāni—
¶ 235Three demonstrations:
iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.
¶ 236The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.
¶ 237These are the teachings grouped by three that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 238You should all recite these in concert.
4. Catukka
¶ 2394. Fours
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā.
¶ 240There are teachings grouped by four that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 241You should all recite these in concert.
Katame cattāro?
¶ 242What are the teachings grouped by four?
Cattāro satipaṭṭhānā.
¶ 243Four kinds of mindfulness meditation:
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
¶ 244It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Vedanāsu vedanānupassī …pe…
¶ 245They meditate observing an aspect of feelings …
citte cittānupassī …pe…
¶ 246mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
¶ 247principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Cattāro sammappadhānā.
¶ 248Four right efforts:
Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
¶ 249A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.
Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
¶ 250They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
¶ 251They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.
Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
¶ 252They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
Cattāro iddhipādā.
¶ 253Four bases of psychic power:
Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
¶ 254A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.
Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
¶ 255They develop the basis of psychic power that has immersion due to mental development, and active effort.
Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
¶ 256They develop the basis of psychic power that has immersion due to energy, and active effort.
Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
¶ 257They develop the basis of psychic power that has immersion due to inquiry, and active effort.
Cattāri jhānāni.
¶ 258Four absorptions:
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
¶ 259A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
¶ 260As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
¶ 261And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
¶ 262With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Catasso samādhibhāvanā.
¶ 263Four ways of developing immersion further:
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
¶ 264There is a way of developing immersion further that leads to blissful meditation in this life.
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.
¶ 265There is a way of developing immersion further that leads to gaining knowledge and vision.
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
¶ 266There is a way of developing immersion further that leads to mindfulness and awareness.
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
¶ 267There is a way of developing immersion further that leads to the ending of defilements.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati?
¶ 268And what is the way of developing immersion further that leads to blissful meditation in this life?
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ …
¶ 269It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …
pe…
¶ 270second absorption …
catutthaṁ jhānaṁ upasampajja viharati.
¶ 271fourth absorption.
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
¶ 272This is the way of developing immersion further that leads to blissful meditation in this life.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati?
¶ 273And what is the way of developing immersion further that leads to gaining knowledge and vision?
Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.
¶ 274A mendicant applies their mind to the perception of light, focusing on the perception of day regardless of whether it’s night or day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.
¶ 275And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.
¶ 276This is the way of developing immersion further that leads to gaining knowledge and vision.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?
¶ 277And what is the way of developing immersion further that leads to mindfulness and awareness?
Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
¶ 278A mendicant knows feelings as they arise, as they remain, and as they go away.
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
¶ 279They know perceptions as they arise, as they remain, and as they go away.
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
¶ 280They know thoughts as they arise, as they remain, and as they go away.
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
¶ 281This is the way of developing immersion further that leads to mindfulness and awareness.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?
¶ 282And what is the way of developing immersion further that leads to the ending of defilements?
Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.
¶ 283A mendicant meditates observing rise and fall in the five grasping aggregates.
Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo.
¶ 284‘Such is form, such is the origin of form, such is the ending of form.
Iti vedanā …pe…
¶ 285Such are feelings …
iti saññā …
¶ 286perceptions …
iti saṅkhārā …
¶ 287choices …
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo.
¶ 288consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
¶ 289This is the way of developing immersion further that leads to the ending of defilements.
Catasso appamaññā.
¶ 290Four limitless states:
Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
¶ 291A mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā …pe…
¶ 292They meditate spreading a heart full of compassion …
muditāsahagatena cetasā …pe…
¶ 293rejoicing …
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.
¶ 294equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Cattāro āruppā.
¶ 295Four formless states:
Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
¶ 296A mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
¶ 297Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
¶ 298Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
¶ 299Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Cattāri apassenāni.
¶ 300Four supports:
Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
¶ 301After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.
Cattāro ariyavaṁsā.
¶ 302Four noble traditions:
Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
¶ 303A mendicant is content with any kind of robe, and praises such contentment. They don’t employ improper solicitation for the sake of a robe. They don’t worry if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down.
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
¶ 304A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
¶ 305Furthermore, a mendicant is content with any kind of almsfood …
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
¶ 307Furthermore, a mendicant is content with any kind of lodgings …
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti.
¶ 309Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation.
Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
¶ 310A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.
Cattāri padhānāni.
¶ 311Four efforts:
Saṁvarapadhānaṁ pahānapadhānaṁ bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ.
¶ 312The efforts to restrain, to give up, to develop, and to preserve.
Katamañcāvuso, saṁvarapadhānaṁ?
¶ 313And what is the effort to restrain?
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
¶ 314When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
¶ 315If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṁ sutvā …
¶ 316When they hear a sound with their ears …
ghānena gandhaṁ ghāyitvā …
¶ 317When they smell an odor with their nose …
jivhāya rasaṁ sāyitvā …
¶ 318When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṁ phusitvā …
¶ 319When they feel a touch with their body …
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
¶ 320When they know an idea with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.
¶ 321If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Idaṁ vuccatāvuso, saṁvarapadhānaṁ.
¶ 322This is called the effort to restrain.
Katamañcāvuso, pahānapadhānaṁ?
¶ 323And what is the effort to give up?
Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti;
¶ 324It’s when a mendicant doesn’t tolerate a sensual,
uppannaṁ byāpādavitakkaṁ …pe…
¶ 325malicious,
uppannaṁ vihiṁsāvitakkaṁ …pe…
¶ 326or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and obliterates it.
uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti.
¶ 327They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
Idaṁ vuccatāvuso, pahānapadhānaṁ.
¶ 328This is called the effort to give up.
Katamañcāvuso, bhāvanāpadhānaṁ?
¶ 329And what is the effort to develop?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
¶ 330It’s when a mendicant develops the awakening factors of mindfulness,
dhammavicayasambojjhaṅgaṁ bhāveti …
¶ 331investigation of principles,
vīriyasambojjhaṅgaṁ bhāveti …
¶ 332energy,
pītisambojjhaṅgaṁ bhāveti …
¶ 333rapture,
passaddhisambojjhaṅgaṁ bhāveti …
¶ 334tranquility,
samādhisambojjhaṅgaṁ bhāveti …
¶ 335immersion,
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
¶ 336and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Idaṁ vuccatāvuso, bhāvanāpadhānaṁ.
¶ 337This is called the effort to develop.
Katamañcāvuso, anurakkhaṇāpadhānaṁ?
¶ 338And what is the effort to preserve?
Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ.
¶ 339It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse.
Idaṁ vuccatāvuso, anurakkhaṇāpadhānaṁ.
¶ 340This is called the effort to preserve.
Cattāri ñāṇāni—
¶ 341Four knowledges:
dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ.
¶ 342knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge.
Aparānipi cattāri ñāṇāni—
¶ 343Another four knowledges:
dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
¶ 344knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Cattāri sotāpattiyaṅgāni—
¶ 345Four factors for stream-entry:
sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti.
¶ 346associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.
Cattāri sotāpannassa aṅgāni.
¶ 347Four factors of a stream-enterer:
Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti:
¶ 348A noble disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho, bhagavā’ti.
¶ 349‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
Dhamme aveccappasādena samannāgato hoti:
¶ 350They have experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.
¶ 351‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Saṅghe aveccappasādena samannāgato hoti:
¶ 352They have experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.
¶ 353‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.
¶ 354And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Cattāri sāmaññaphalāni—
¶ 355Four fruits of the ascetic life:
sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.
¶ 356stream-entry, once-return, non-return, and perfection.
Catasso dhātuyo—
¶ 357Four elements:
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
¶ 358earth, water, fire, and air.
Cattāro āhārā—
¶ 359Four foods:
kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
¶ 360edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.
Catasso viññāṇaṭṭhitiyo.
¶ 361Four grounds for consciousness:
Rūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati;
¶ 362As long as consciousness continues, it gets involved with form, supported by form, established on form. And with a sprinkle of relishing, it grows, increases, and matures.
vedanūpāyaṁ vā āvuso …
¶ 363Or consciousness gets involved with feeling …
saññūpāyaṁ vā, āvuso …pe…
¶ 364Or consciousness gets involved with perception …
saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati.
¶ 365Or as long as consciousness continues, it gets involved with choices, supported by choices, established on choices. And with a sprinkle of relishing, it grows, increases, and matures.
Cattāri agatigamanāni—
¶ 366Four prejudices:
chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati.
¶ 367making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
Cattāro taṇhuppādā—
¶ 368Four things that give rise to craving:
cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
¶ 369Craving arises in a mendicant for the sake of robes,
piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
¶ 370almsfood,
senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
¶ 371lodgings,
itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.
¶ 372or rebirth in this or that state.
Catasso paṭipadā—
¶ 373Four ways of practice:
dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
¶ 374painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.
Aparāpi catasso paṭipadā—
¶ 375Another four ways of practice:
akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.
¶ 376impatient practice, patient practice, taming practice, and calming practice.
Cattāri dhammapadāni—
¶ 377Four footprints of the Dhamma:
anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ.
¶ 378contentment, good will, right mindfulness, and right immersion.
Cattāri dhammasamādānāni—
¶ 379Four ways of taking up practices:
atthāvuso, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.
¶ 380There is a way of taking up practices that is painful now and results in future pain.
Atthāvuso, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.
¶ 381There is a way of taking up practices that is painful now but results in future pleasure.
Atthāvuso, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.
¶ 382There is a way of taking up practices that is pleasant now but results in future pain.
Atthāvuso, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
¶ 383There is a way of taking up practices that is pleasant now and results in future pleasure.
Cattāro dhammakkhandhā—
¶ 384Four spectrums of the teaching:
sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.
¶ 385ethics, immersion, wisdom, and freedom.
Cattāri balāni—
¶ 386Four powers:
vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
¶ 387energy, mindfulness, immersion, and wisdom.
Cattāri adhiṭṭhānāni—
¶ 388Four foundations:
paññādhiṭṭhānaṁ, saccādhiṭṭhānaṁ, cāgādhiṭṭhānaṁ, upasamādhiṭṭhānaṁ.
¶ 389the foundations of wisdom, truth, generosity, and peace.
Cattāri pañhabyākaraṇāni—
¶ 390Four ways of answering questions:
ekaṁsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.
¶ 391There is a question that should be answered categorically. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside.
Cattāri kammāni—
¶ 392Four deeds:
atthāvuso, kammaṁ kaṇhaṁ kaṇhavipākaṁ.
¶ 393There are deeds that are dark with dark result.
Atthāvuso, kammaṁ sukkaṁ sukkavipākaṁ.
¶ 394There are deeds that are bright with bright result.
Atthāvuso, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.
¶ 395There are deeds that are dark and bright with dark and bright result.
Atthāvuso, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.
¶ 396There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Cattāro sacchikaraṇīyā dhammā—
¶ 397Four things to be realized:
pubbenivāso satiyā sacchikaraṇīyo;
¶ 398Past lives are to be realized with recollection.
sattānaṁ cutūpapāto cakkhunā sacchikaraṇīyo;
¶ 399The passing away and rebirth of sentient beings is to be realized with vision.
aṭṭha vimokkhā kāyena sacchikaraṇīyā;
¶ 400The eight liberations are to be realized with direct meditative experience.
āsavānaṁ khayo paññāya sacchikaraṇīyo.
¶ 401The ending of defilements is to be realized with wisdom.
Cattāro oghā—
¶ 402Four floods:
kāmogho, bhavogho, diṭṭhogho, avijjogho.
¶ 403the floods of sensuality, desire for rebirth, views, and ignorance.
Cattāro yogā—
¶ 404Four yokes:
kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.
¶ 405the yokes of sensuality, desire for rebirth, views, and ignorance.
Cattāro visaññogā—
¶ 406Four unyokings:
kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.
¶ 407unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.
Cattāro ganthā—
¶ 408Four ties:
abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho.
¶ 409the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.
Cattāri upādānāni—
¶ 410Four kinds of grasping:
kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
¶ 411grasping at sensual pleasures, views, precepts and observances, and theories of a self.
Catasso yoniyo—
¶ 412Four kinds of reproduction:
aṇḍajayoni, jalābujayoni, saṁsedajayoni, opapātikayoni.
¶ 413reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.
Catasso gabbhāvakkantiyo.
¶ 414Four kinds of conception:
Idhāvuso, ekacco asampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ paṭhamā gabbhāvakkanti.
¶ 415Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ dutiyā gabbhāvakkanti.
¶ 416Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception.
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ tatiyā gabbhāvakkanti.
¶ 417Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception.
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṁ catutthā gabbhāvakkanti.
¶ 418Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.
Cattāro attabhāvapaṭilābhā.
¶ 419Four kinds of incarnation:
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.
¶ 420There is an incarnation where only one’s own intention is effective, not that of others.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.
¶ 421There is an incarnation where only the intention of others is effective, not one’s own.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.
¶ 422There is an incarnation where both one’s own and others’ intentions are effective.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.
¶ 423There is an incarnation where neither one’s own nor others’ intentions are effective.
Catasso dakkhiṇāvisuddhiyo.
¶ 424Four ways of purifying a religious donation:
Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
¶ 425There’s a religious donation that’s purified by the giver, not the recipient.
Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
¶ 426There’s a religious donation that’s purified by the recipient, not the giver.
Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
¶ 427There’s a religious donation that’s purified by neither the giver nor the recipient.
Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
¶ 428There’s a religious donation that’s purified by both the giver and the recipient.
Cattāri saṅgahavatthūni—
¶ 429Four ways of being inclusive:
dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.
¶ 430giving, kindly words, taking care, and equality.
Cattāro anariyavohārā—
¶ 431Four ignoble expressions:
musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.
¶ 432speech that’s false, backbiting, harsh, or nonsensical.
Cattāro ariyavohārā—
¶ 433Four noble expressions:
musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.
¶ 434refraining from speech that’s false, backbiting, harsh, or nonsensical.
Aparepi cattāro anariyavohārā—
¶ 435Another four ignoble expressions:
adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.
¶ 436saying you’ve seen, heard, thought, or known something, but you haven’t.
Aparepi cattāro ariyavohārā—
¶ 437Another four noble expressions:
adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.
¶ 438saying you haven’t seen, heard, thought, or known something, and you haven’t.
Aparepi cattāro anariyavohārā—
¶ 439Another four ignoble expressions:
diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.
¶ 440saying you haven’t seen, heard, thought, or known something, and you have.
Aparepi cattāro ariyavohārā—
¶ 441Another four noble expressions:
diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.
¶ 442saying you’ve seen, heard, thought, or known something, and you have.
Cattāro puggalā.
¶ 443Four individuals:
Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.
¶ 444One individual mortifies themselves, committed to the practice of mortifying themselves.
Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.
¶ 445One individual mortifies others, committed to the practice of mortifying others.
Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.
¶ 446One individual mortifies themselves and others, committed to the practice of mortifying themselves and others.
Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.
¶ 447One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
¶ 448They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.
Aparepi cattāro puggalā.
¶ 449Another four individuals:
Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya.
¶ 450One individual practices to benefit themselves, but not others.
Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya.
¶ 451One individual practices to benefit others, but not themselves.
Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya.
¶ 452One individual practices to benefit neither themselves nor others.
Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca.
¶ 453One individual practices to benefit both themselves and others.
Aparepi cattāro puggalā—
¶ 454Another four individuals:
tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.
¶ 455the dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.
Aparepi cattāro puggalā—
¶ 456Another four individuals:
samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.
¶ 457the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā;
¶ 458These are the teachings grouped by four that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 459You should all recite these in concert.
Paṭhamabhāṇavāro niṭṭhito.
¶ 460The first recitation section is complete.
5. Pañcaka
¶ 4615. Fives
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā.
¶ 462There are teachings grouped by five that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 463You should all recite these in concert.
Katame pañca?
¶ 464What are the teachings grouped by five?
Pañcakkhandhā.
¶ 465Five aggregates:
Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.
¶ 466form, feeling, perception, choices, and consciousness.
Pañcupādānakkhandhā.
¶ 467Five grasping aggregates:
Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.
¶ 468form, feeling, perception, choices, and consciousness.
Pañca kāmaguṇā.
¶ 469Five kinds of sensual stimulation:
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā,
¶ 470Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā …
¶ 471Sounds known by the ear …
ghānaviññeyyā gandhā …
¶ 472Smells known by the nose …
jivhāviññeyyā rasā …
¶ 473Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.
¶ 474Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
Pañca gatiyo—
¶ 475Five destinations:
nirayo, tiracchānayoni, pettivisayo, manussā, devā.
¶ 476hell, the animal realm, the ghost realm, humanity, and the gods.
Pañca macchariyāni—
¶ 477Five kinds of stinginess:
āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.
¶ 478stinginess with dwellings, families, material things, praise, and the teachings.
Pañca nīvaraṇāni—
¶ 479Five hindrances:
kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.
¶ 480sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Pañca orambhāgiyāni saṁyojanāni—
¶ 481Five lower fetters:
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.
¶ 482substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.
Pañca uddhambhāgiyāni saṁyojanāni—
¶ 483Five higher fetters:
rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā.
¶ 484desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Pañca sikkhāpadāni—
¶ 485Five precepts:
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.
¶ 486refraining from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.
Pañca abhabbaṭṭhānāni.
¶ 487Five things that can’t be done:
Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ. Abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ. Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto.
¶ 488A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a layperson.
Pañca byasanāni—
¶ 489Five losses:
ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ.
¶ 490loss of relatives, wealth, health, ethics, and view.
Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
¶ 491It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
¶ 492It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Pañca sampadā—
¶ 493Five endowments:
ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.
¶ 494endowment with relatives, wealth, health, ethics, and view.
Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
¶ 495It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
¶ 496It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Pañca ādīnavā dussīlassa sīlavipattiyā.
¶ 497Five drawbacks for an unethical person because of their failure in ethics:
Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati,
¶ 498Firstly, an unethical person loses great wealth on account of negligence.
ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
¶ 499This is the first drawback.
Puna caparaṁ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati,
¶ 500Furthermore, an unethical person gets a bad reputation.
ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
¶ 501This is the second drawback.
Puna caparaṁ, āvuso, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto,
¶ 502Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.
¶ 503This is the third drawback.
Puna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti,
¶ 504Furthermore, an unethical person feels lost when they die.
ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
¶ 505This is the fourth drawback.
Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati,
¶ 506Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.
¶ 507This is the fifth drawback.
Pañca ānisaṁsā sīlavato sīlasampadāya.
¶ 508Five benefits for an ethical person because of their accomplishment in ethics:
Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati,
¶ 509Firstly, an ethical person gains great wealth on account of diligence.
ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
¶ 510This is the first benefit.
Puna caparaṁ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati,
¶ 511Furthermore, an ethical person gets a good reputation.
ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
¶ 512This is the second benefit.
Puna caparaṁ, āvuso, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto,
¶ 513Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
¶ 514This is the third benefit.
Puna caparaṁ, āvuso, sīlavā sīlasampanno asammūḷho kālaṁ karoti,
¶ 515Furthermore, an ethical person dies not feeling lost.
ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
¶ 516This is the fourth benefit.
Puna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati,
¶ 517Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.
¶ 518This is the fifth benefit.
Codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.
¶ 519A mendicant who wants to accuse another should first establish five things in themselves:
Kālena vakkhāmi no akālena,
¶ 520I will speak at the right time, not at the wrong time.
bhūtena vakkhāmi no abhūtena,
¶ 521I will speak truthfully, not falsely.
saṇhena vakkhāmi no pharusena,
¶ 522I will speak gently, not harshly.
atthasaṁhitena vakkhāmi no anatthasaṁhitena,
¶ 523I will speak beneficially, not harmfully.
mettacittena vakkhāmi no dosantarenāti.
¶ 524I will speak lovingly, not from secret hate.
Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.
¶ 525A mendicant who wants to accuse another should first establish these five things in themselves.
Pañca padhāniyaṅgāni.
¶ 526Five factors that support meditation:
Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:
¶ 527A mendicant has faith in the Realized One’s awakening:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
¶ 528‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.
¶ 529They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu.
¶ 530They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
¶ 531They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.
¶ 532They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Pañca suddhāvāsā—
¶ 533Five pure abodes:
avihā, atappā, sudassā, sudassī, akaniṭṭhā.
¶ 534Aviha, Atappa, the gods fair to see, the fair seeing gods, and Akaniṭṭha.
Pañca anāgāmino—
¶ 535Five non-returners:
antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī.
¶ 536one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.
Pañca cetokhilā.
¶ 537Five kinds of hard-heartedness:
Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.
¶ 538Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo.
¶ 539This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.
Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…
¶ 540Furthermore, a mendicant has doubts about the teaching …
saṅghe kaṅkhati vicikicchati …
¶ 541the Saṅgha …
sikkhāya kaṅkhati vicikicchati …
¶ 542the training …
sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.
¶ 543A mendicant is angry and upset with their spiritual companions, resentful and closed off.
Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo.
¶ 544This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness.
Pañca cetasovinibandhā.
¶ 545Five shackles of the heart:
Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
¶ 546Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
¶ 548This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Ayaṁ paṭhamo cetaso vinibandho.
¶ 549This is the first shackle of the heart.
Puna caparaṁ, āvuso, bhikkhu kāye avītarāgo hoti …pe…
¶ 550Furthermore, a mendicant isn’t free of greed for the body …
rūpe avītarāgo hoti …pe…
¶ 551They’re not free of greed for form …
puna caparaṁ, āvuso, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe…
¶ 552They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing …
puna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.
¶ 553They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’
Yo so, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
¶ 554This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Ayaṁ pañcamo cetaso vinibandho.
¶ 555This is the fifth shackle of the heart.
Pañcindriyāni—
¶ 556Five faculties:
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
¶ 557eye, ear, nose, tongue, and body.
Aparānipi pañcindriyāni—
¶ 558Another five faculties:
sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.
¶ 559pleasure, pain, happiness, sadness, and equanimity.
Aparānipi pañcindriyāni—
¶ 560Another five faculties:
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
¶ 561faith, energy, mindfulness, immersion, and wisdom.
Pañca nissaraṇiyā dhātuyo.
¶ 562Five elements of escape:
Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
¶ 563Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided.
Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
¶ 564But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi.
¶ 565Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.
Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
¶ 566They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.
Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.
¶ 567This is how the escape from sensual pleasures is explained.
Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
¶ 568Take another case where a mendicant focuses on ill will, but their mind does not leap forth …
Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
¶ 569But when they focus on good will, their mind leaps forth …
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena.
¶ 570Their mind is in a good state … well detached from ill will.
Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
¶ 571They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.
Idamakkhātaṁ byāpādassa nissaraṇaṁ.
¶ 572This is how the escape from ill will is explained.
Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
¶ 573Take another case where a mendicant focuses on harming, but their mind does not leap forth …
Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
¶ 574But when they focus on compassion, their mind leaps forth …
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya.
¶ 575Their mind is in a good state … well detached from harming.
Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
¶ 576They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.
Idamakkhātaṁ vihesāya nissaraṇaṁ.
¶ 577This is how the escape from harming is explained.
Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
¶ 578Take another case where a mendicant focuses on form, but their mind does not leap forth …
Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
¶ 579But when they focus on the formless, their mind leaps forth …
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi.
¶ 580Their mind is in a good state … well detached from forms.
Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
¶ 581They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.
Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.
¶ 582This is how the escape from forms is explained.
Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
¶ 583Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided.
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
¶ 584But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena.
¶ 585Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.
Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
¶ 586They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.
Idamakkhātaṁ sakkāyassa nissaraṇaṁ.
¶ 587This is how the escape from substantial reality is explained.
Pañca vimuttāyatanāni.
¶ 588Five opportunities for freedom:
Idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.
¶ 589Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.
Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
¶ 590That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
¶ 591Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.
Idaṁ paṭhamaṁ vimuttāyatanaṁ.
¶ 592This is the first opportunity for freedom.
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti …pe…
¶ 593Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. …
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti …pe…
¶ 594Or the mendicant rehearses the teaching in detail as they learned and memorized it. …
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati …pe…
¶ 595Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. …
api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.
¶ 596Or a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.
Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
¶ 597That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
¶ 598Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.
Idaṁ pañcamaṁ vimuttāyatanaṁ.
¶ 599This is the fifth opportunity for freedom.
Pañca vimuttiparipācanīyā saññā—
¶ 600Five perceptions that ripen in freedom:
aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.
¶ 601the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā;
¶ 602These are the teachings grouped by five that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 603You should all recite these in concert.
6. Chakka
¶ 6046. Sixes
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;
¶ 605There are teachings grouped by six that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 606You should all recite these in concert.
Katame cha?
¶ 607What are the teachings grouped by six?
Cha ajjhattikāni āyatanāni—
¶ 608Six interior sense fields:
cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.
¶ 609eye, ear, nose, tongue, body, and mind.
Cha bāhirāni āyatanāni—
¶ 610Six exterior sense fields:
rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.
¶ 611sights, sounds, smells, tastes, touches, and ideas.
Cha viññāṇakāyā—
¶ 612Six classes of consciousness:
cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.
¶ 613eye, ear, nose, tongue, body, and mind consciousness.
Cha phassakāyā—
¶ 614Six classes of contact:
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.
¶ 615contact through the eye, ear, nose, tongue, body, and mind.
Cha vedanākāyā—
¶ 616Six classes of feeling:
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
¶ 617feeling born of contact through the eye, ear, nose, tongue, body, and mind.
Cha saññākāyā—
¶ 618Six classes of perception:
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
¶ 619perceptions of sights, sounds, smells, tastes, touches, and ideas.
Cha sañcetanākāyā—
¶ 620Six bodies of intention:
rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.
¶ 621intention regarding sights, sounds, smells, tastes, touches, and ideas.
Cha taṇhākāyā—
¶ 622Six classes of craving:
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
¶ 623craving for sights, sounds, smells, tastes, touches, and ideas.
Cha agāravā.
¶ 624Six kinds of disrespect:
Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre agāravo viharati appatisso.
¶ 625A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Cha gāravā.
¶ 626Six kinds of respect:
Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso.
¶ 627A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Cha somanassūpavicārā.
¶ 628Six preoccupations with happiness:
Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati;
¶ 629Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness.
sotena saddaṁ sutvā …
¶ 630Hearing a sound with the ear …
ghānena gandhaṁ ghāyitvā …
¶ 631Smelling an odor with the nose …
jivhāya rasaṁ sāyitvā …
¶ 632Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṁ phusitvā.
¶ 633Encountering a touch with the body …
Manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati.
¶ 634Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for happiness.
Cha domanassūpavicārā.
¶ 635Six preoccupations with sadness:
Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati …pe…
¶ 636Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for sadness. …
manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati.
¶ 637Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for sadness.
Cha upekkhūpavicārā.
¶ 638Six preoccupations with equanimity:
Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati …pe…
¶ 639Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for equanimity. …
manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.
¶ 640Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for equanimity.
Cha sāraṇīyā dhammā.
¶ 641Six warm-hearted qualities:
Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
¶ 642Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
¶ 643This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
¶ 644Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private.
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
¶ 645This too is a warm-hearted quality.
Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
¶ 646Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private.
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
¶ 647This too is a warm-hearted quality.
Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.
¶ 648Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
¶ 649This too is a warm-hearted quality.
Puna caparaṁ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
¶ 650Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
¶ 651This too is a warm-hearted quality.
Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
¶ 652They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
¶ 653This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Cha vivādamūlāni.
¶ 654Six roots of dispute:
Idhāvuso, bhikkhu kodhano hoti upanāhī.
¶ 655Firstly, a mendicant is irritable and acrimonious.
Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
¶ 656Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ.
¶ 657They create a dispute in the Saṅgha, which is for the detriment and suffering of the people, for the harm, detriment, and suffering of gods and humans.
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.
¶ 658If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
¶ 659If you don’t see it, you should practice so that it doesn’t come up in the future.
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
¶ 660That’s how to give up this bad root of dispute, so it doesn’t come up in the future.
Puna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī …pe…
¶ 661Furthermore, a mendicant is offensive and contemptuous …
issukī hoti maccharī …pe…
¶ 662They’re jealous and stingy …
saṭho hoti māyāvī …
¶ 663They’re devious and deceitful …
pāpiccho hoti micchādiṭṭhī …
¶ 664They have corrupt wishes and wrong view …
sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī …pe…
¶ 665They’re attached to their own views, holding them tight, and refusing to let go.
yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
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.
¶ 668If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
¶ 669If you don’t see it, you should practice so that it doesn’t come up in the future.
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
¶ 670That’s how to give up this bad root of dispute, so it doesn’t come up in the future.
Cha dhātuyo—
¶ 671Six elements:
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
¶ 672earth, water, fire, air, space, and consciousness.
Cha nissaraṇiyā dhātuyo.
¶ 673Six elements of escape:
Idhāvuso, bhikkhu evaṁ vadeyya:
¶ 674Take a mendicant who says:
‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,
¶ 675‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti.
¶ 676Yet somehow ill will still occupies my mind.’
So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
¶ 677They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.
¶ 678It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,
Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
¶ 679yet somehow ill will still occupies the mind.
Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti.
¶ 680For it is the heart’s release by love that is the escape from ill will.’
Idha panāvuso, bhikkhu evaṁ vadeyya:
¶ 681Take another mendicant who says:
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
¶ 682‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti,
¶ 683Yet somehow the thought of harming still occupies my mind.’
so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
¶ 684They should be told, ‘Not so, venerable! …
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇā cetovimuttī’ti.
¶ 687For it is the heart’s release by compassion that is the escape from thoughts of harming.’
Idha panāvuso, bhikkhu evaṁ vadeyya:
¶ 688Take another mendicant who says:
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
¶ 689‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti,
¶ 690Yet somehow discontent still occupies my mind.’
so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
¶ 691They should be told, ‘Not so, venerable! …
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.
¶ 694For it is the heart’s release by rejoicing that is the escape from discontent.’
Idha panāvuso, bhikkhu evaṁ vadeyya:
¶ 695Take another mendicant who says:
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
¶ 696‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.
¶ 697Yet somehow desire still occupies my mind.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
¶ 698They should be told, ‘Not so, venerable! …
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.
¶ 701For it is the heart’s release by equanimity that is the escape from desire.’
Idha panāvuso, bhikkhu evaṁ vadeyya:
¶ 702Take another mendicant who says:
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
¶ 703‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me nimittānusāri viññāṇaṁ hotī’ti.
¶ 704Yet somehow my consciousness still follows after signs.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
¶ 705They should be told, ‘Not so, venerable! …
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.
¶ 708For it is the signless release of the heart that is the escape from all signs.’
Idha panāvuso, bhikkhu evaṁ vadeyya:
¶ 709Take another mendicant who says:
‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi,
¶ 710‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.
atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.
¶ 711Yet somehow the dart of doubt and indecision still occupies my mind.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
¶ 712They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ asmīti vigate ayamahamasmīti asamanupassato,
¶ 713It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,
atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
¶ 714yet somehow the dart of doubt and indecision still occupy the mind.
Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.
¶ 715For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’
Cha anuttariyāni—
¶ 716Six unsurpassable things:
dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.
¶ 717the unsurpassable seeing, listening, acquisition, training, service, and recollection.
Cha anussatiṭṭhānāni—
¶ 718Six topics for recollection:
buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.
¶ 719the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.
Cha satatavihārā.
¶ 720Six consistent responses:
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
¶ 721A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.
Sotena saddaṁ sutvā …pe…
¶ 722Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
¶ 723Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.
Chaḷābhijātiyo.
¶ 724Six classes of rebirth:
Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.
¶ 725Someone born into a dark class gives rise to a dark result.
Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.
¶ 726Someone born into a dark class gives rise to a bright result.
Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.
¶ 727Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright.
Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.
¶ 728Someone born into a bright class gives rise to a bright result.
Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.
¶ 729Someone born into a bright class gives rise to a dark result.
Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.
¶ 730Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.
Cha nibbedhabhāgiyā saññā—
¶ 731Six perceptions that help penetration:
aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
¶ 732the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;
¶ 733These are the teachings grouped by six that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 734You should all recite these in concert.
7. Sattaka
¶ 7357. Sevens
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;
¶ 736There are teachings grouped by seven that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 737You should all recite these in concert.
Katame satta?
¶ 738What are the teachings grouped by seven?
Satta ariyadhanāni—
¶ 739Seven riches of the noble ones:
saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.
¶ 740the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.
Satta bojjhaṅgā—
¶ 741Seven awakening factors:
satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.
¶ 742mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.
Satta samādhiparikkhārā—
¶ 743Seven prerequisites for immersion:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.
¶ 744right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.
Satta asaddhammā—
¶ 745Seven bad qualities:
idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.
¶ 746a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.
Satta saddhammā—
¶ 747Seven good qualities:
idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.
¶ 748a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise.
Satta sappurisadhammā—
¶ 749Seven aspects of the teachings of the true persons:
idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.
¶ 750a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows individuals.
Satta niddasavatthūni.
¶ 751Seven qualifications for graduation:
Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.
¶ 752A mendicant has a keen enthusiasm to undertake the training …
Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.
¶ 753to examine the teachings …
Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.
¶ 754to get rid of desires …
Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.
¶ 755for retreat …
Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo.
¶ 756to rouse up energy …
Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.
¶ 757for mindfulness and alertness …
Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.
¶ 758to penetrate theoretically. And they don’t lose these desires in the future.
Satta saññā—
¶ 759Seven perceptions:
aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
¶ 760the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
Satta balāni—
¶ 761Seven powers:
saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
¶ 762faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.
Satta viññāṇaṭṭhitiyo.
¶ 763Seven planes of consciousness:
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
¶ 764There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṁ paṭhamā viññāṇaṭṭhiti.
¶ 765This is the first plane of consciousness.
Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
¶ 766There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.
Ayaṁ dutiyā viññāṇaṭṭhiti.
¶ 767This is the second plane of consciousness.
Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā.
¶ 768There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṁ tatiyā viññāṇaṭṭhiti.
¶ 769This is the third plane of consciousness.
Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā.
¶ 770There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.
Ayaṁ catutthī viññāṇaṭṭhiti.
¶ 771This is the fourth plane of consciousness.
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
¶ 772There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
Ayaṁ pañcamī viññāṇaṭṭhiti.
¶ 773This is the fifth plane of consciousness.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.
¶ 774There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṁ chaṭṭhī viññāṇaṭṭhiti.
¶ 775This is the sixth plane of consciousness.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.
¶ 776There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṁ sattamī viññāṇaṭṭhiti.
¶ 777This is the seventh plane of consciousness.
Satta puggalā dakkhiṇeyyā—
¶ 778Seven individuals worthy of a religious donation:
ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.
¶ 779one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith.
Satta anusayā—
¶ 780Seven underlying tendencies:
kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.
¶ 781sensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance.
Satta saṁyojanāni—
¶ 782Seven fetters:
anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ.
¶ 783attraction, aversion, views, doubt, conceit, desire for continued existence, and ignorance.
Satta adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya—
¶ 784Seven principles for the settlement of any disciplinary issues that might arise:
sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.
¶ 785Resolution face-to-face to be applied. Resolution through recollection to be granted. Resolution because of past insanity to be granted. Acting according to what has been admitted. Majority decision. Further penalty. Covering over as if with grass.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;
¶ 786These are the teachings grouped by seven that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 787You should all recite these in concert.
Dutiyabhāṇavāro niṭṭhito.
¶ 788The second recitation section is complete.
8. Aṭṭhaka
¶ 7898. Eights
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;
¶ 790There are teachings grouped by eight that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 791You should all recite these in concert.
Katame aṭṭha?
¶ 792What are the teachings grouped by eight?
Aṭṭha micchattā—
¶ 793Eight wrong ways:
micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi.
¶ 794wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.
Aṭṭha sammattā—
¶ 795Eight right ways:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
¶ 796right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Aṭṭha puggalā dakkhiṇeyyā—
¶ 797Eight individuals worthy of a religious donation:
sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.
¶ 798The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
Aṭṭha kusītavatthūni.
¶ 799Eight grounds for laziness:
Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.
¶ 800Firstly, a mendicant has some work to do.
Tassa evaṁ hoti:
¶ 801They think:
‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.
¶ 802‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’
So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
¶ 803They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṁ paṭhamaṁ kusītavatthu.
¶ 804This is the first ground for laziness.
Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.
¶ 805Furthermore, a mendicant has done some work.
Tassa evaṁ hoti:
¶ 806They think:
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti.
¶ 807‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’
So nipajjati na vīriyaṁ ārabhati …pe…
¶ 808They lie down, and don’t rouse energy…
idaṁ dutiyaṁ kusītavatthu.
¶ 809This is the second ground for laziness.
Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.
¶ 810Furthermore, a mendicant has to go on a journey.
Tassa evaṁ hoti:
¶ 811They think:
‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.
¶ 812‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’
So nipajjati na vīriyaṁ ārabhati …
¶ 813They lie down, and don’t rouse energy…
idaṁ tatiyaṁ kusītavatthu.
¶ 814This is the third ground for laziness.
Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.
¶ 815Furthermore, a mendicant has gone on a journey.
Tassa evaṁ hoti:
¶ 816They think:
‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti.
¶ 817‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’
So nipajjati na vīriyaṁ ārabhati …
¶ 818They lie down, and don’t rouse energy…
idaṁ catutthaṁ kusītavatthu.
¶ 819This is the fourth ground for laziness.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.
¶ 820Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
Tassa evaṁ hoti:
¶ 821They think:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti.
¶ 822‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’
So nipajjati na vīriyaṁ ārabhati …
¶ 823They lie down, and don’t rouse energy…
idaṁ pañcamaṁ kusītavatthu.
¶ 824This is the fifth ground for laziness.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.
¶ 825Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
Tassa evaṁ hoti:
¶ 826They think:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī’ti.
¶ 827‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’
So nipajjati na vīriyaṁ ārabhati …
¶ 828They lie down, and don’t rouse energy…
idaṁ chaṭṭhaṁ kusītavatthu.
¶ 829This is the sixth ground for laziness.
Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.
¶ 830Furthermore, a mendicant feels a little sick.
Tassa evaṁ hoti:
¶ 831They think:
‘uppanno kho me ayaṁ appamattako ābādho;
¶ 832‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’
atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti.
So nipajjati na vīriyaṁ ārabhati …
¶ 834They lie down, and don’t rouse energy…
idaṁ sattamaṁ kusītavatthu.
¶ 835This is the seventh ground for laziness.
Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.
¶ 836Furthermore, a mendicant has recently recovered from illness.
Tassa evaṁ hoti:
¶ 837They think:
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti.
¶ 838‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’
So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
¶ 839They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṁ aṭṭhamaṁ kusītavatthu.
¶ 840This is the eighth ground for laziness.
Aṭṭha ārambhavatthūni.
¶ 841Eight grounds for arousing energy:
Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.
¶ 842Firstly, a mendicant has some work to do.
Tassa evaṁ hoti:
¶ 843They think:
‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti.
¶ 844‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
¶ 845They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṁ paṭhamaṁ ārambhavatthu.
¶ 846This is the first ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.
¶ 847Furthermore, a mendicant has done some work.
Tassa evaṁ hoti:
¶ 848They think:
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…
¶ 849‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’
so vīriyaṁ ārabhati …
¶ 850They rouse up energy…
idaṁ dutiyaṁ ārambhavatthu.
¶ 851This is the second ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.
¶ 852Furthermore, a mendicant has to go on a journey.
Tassa evaṁ hoti:
¶ 853They think:
‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ.
¶ 854‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’
Handāhaṁ vīriyaṁ ārabhāmi …pe…
so vīriyaṁ ārabhati …
¶ 856They rouse up energy…
idaṁ tatiyaṁ ārambhavatthu.
¶ 857This is the third ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.
¶ 858Furthermore, a mendicant has gone on a journey.
Tassa evaṁ hoti:
¶ 859They think:
‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…
¶ 860‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’
so vīriyaṁ ārabhati …
¶ 861They rouse up energy…
idaṁ catutthaṁ ārambhavatthu.
¶ 862This 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.
¶ 863Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
Tassa evaṁ hoti:
¶ 864They think:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…
¶ 865‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’
so vīriyaṁ ārabhati …
¶ 866They rouse up energy…
idaṁ pañcamaṁ ārambhavatthu.
¶ 867This 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.
¶ 868Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
Tassa evaṁ hoti:
¶ 869They think:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…
¶ 870‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’
so vīriyaṁ ārabhati …
¶ 871They rouse up energy…
idaṁ chaṭṭhaṁ ārambhavatthu.
¶ 872This is the sixth ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.
¶ 873Furthermore, a mendicant feels a little sick.
Tassa evaṁ hoti:
¶ 874They think:
‘uppanno kho me ayaṁ appamattako ābādho, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi …pe…
¶ 875‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’
so vīriyaṁ ārabhati …
¶ 876They rouse up energy…
idaṁ sattamaṁ ārambhavatthu.
¶ 877This is the seventh ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.
¶ 878Furthermore, a mendicant has recently recovered from illness.
Tassa evaṁ hoti:
¶ 879They think:
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.
¶ 880‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
¶ 881They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṁ aṭṭhamaṁ ārambhavatthu.
¶ 882This is the eighth ground for arousing energy.
Aṭṭha dānavatthūni.
¶ 883Eight reasons to give:
Āsajja dānaṁ deti, bhayā dānaṁ deti, ‘adāsi me’ti dānaṁ deti, ‘dassati me’ti dānaṁ deti, ‘sāhu dānan’ti dānaṁ deti, ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ na dātun’ti dānaṁ deti, ‘idaṁ me dānaṁ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṁ deti.
¶ 884Someone might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’
Cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.
Aṭṭha dānūpapattiyo.
¶ 886Eight rebirths by giving:
Idhāvuso, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
¶ 887First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So yaṁ deti taṁ paccāsīsati.
¶ 888Whatever they give they expect back.
So passati khattiyamahāsālaṁ vā brāhmaṇamahāsālaṁ vā gahapatimahāsālaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.
¶ 889They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.
Tassa evaṁ hoti:
¶ 890They think:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti.
¶ 891‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.
¶ 892They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.
Tañca kho sīlavato vadāmi no dussīlassa.
¶ 893But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
¶ 894The heart’s wish of an ethical person succeeds because of their purity.
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.
¶ 895Next, someone gives to ascetics or brahmins.
So yaṁ deti taṁ paccāsīsati.
¶ 896Whatever they give they expect back.
Tassa sutaṁ hoti:
¶ 897And they’ve heard:
‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
¶ 898‘The gods of the four great kings are long-lived, beautiful, and very happy.’
Tassa evaṁ hoti:
¶ 899They think:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
¶ 900‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.
¶ 901They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.
Tañca kho sīlavato vadāmi no dussīlassa.
¶ 902But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
¶ 903The heart’s wish of an ethical person succeeds because of their purity.
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.
¶ 904Next, someone gives to ascetics or brahmins.
So yaṁ deti taṁ paccāsīsati.
¶ 905Whatever they give they expect back.
Tassa sutaṁ hoti:
¶ 906And they’ve heard:
‘tāvatiṁsā devā …pe…
¶ 907‘The gods of the thirty-three …
yāmā devā …pe…
¶ 908the gods of Yama …
tusitā devā …pe…
¶ 909the joyful gods …
nimmānaratī devā …pe…
¶ 910the gods who love to create …
paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
¶ 911the gods who control what is created by others are long-lived, beautiful, and very happy.’
Tassa evaṁ hoti:
¶ 912They think:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
¶ 913‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who control what is created by others!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.
¶ 914They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.
Tañca kho sīlavato vadāmi no dussīlassa.
¶ 915But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
¶ 916The heart’s wish of an ethical person succeeds because of their purity.
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
¶ 917Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So yaṁ deti taṁ paccāsīsati.
¶ 918Whatever they give they expect back.
Tassa sutaṁ hoti:
¶ 919And they’ve heard:
‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
¶ 920‘The gods of the Divinity’s host are long-lived, beautiful, and very happy.’
Tassa evaṁ hoti:
¶ 921They think:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
¶ 922‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divinity’s host!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.
¶ 923They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.
Tañca kho sīlavato vadāmi no dussīlassa;
¶ 924But I say that this is only for those of ethical conduct, not for the unethical.
vītarāgassa no sarāgassa.
¶ 925And for those free of desire, not those with desire.
Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā.
¶ 926The heart’s wish of an ethical person succeeds because of their freedom from desire.
Aṭṭha parisā—
¶ 927Eight assemblies:
khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.
¶ 928the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.
Aṭṭha lokadhammā—
¶ 929Eight worldly conditions:
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca.
¶ 930gain and loss, fame and disgrace, blame and praise, pleasure and pain.
Aṭṭha abhibhāyatanāni.
¶ 931Eight dimensions of mastery:
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
¶ 932Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
Idaṁ paṭhamaṁ abhibhāyatanaṁ.
¶ 933This is the first dimension of mastery.
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—
¶ 934Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
evaṁsaññī hoti.
Idaṁ dutiyaṁ abhibhāyatanaṁ.
¶ 936This is the second dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
¶ 937Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
Idaṁ tatiyaṁ abhibhāyatanaṁ.
¶ 938This is the third dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
¶ 939Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
Idaṁ catutthaṁ abhibhāyatanaṁ.
¶ 940This is the fourth dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
¶ 941Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.
Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;
¶ 942They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
¶ 943Mastering them, they perceive: ‘I know and see.’
Idaṁ pañcamaṁ abhibhāyatanaṁ.
¶ 944This is the fifth dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
¶ 945Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;
¶ 946They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
¶ 947Mastering them, they perceive: ‘I know and see.’
Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.
¶ 948This is the sixth dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.
¶ 949Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;
¶ 950They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
¶ 951Mastering them, they perceive: ‘I know and see.’
Idaṁ sattamaṁ abhibhāyatanaṁ.
¶ 952This is the seventh dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.
¶ 953Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;
¶ 954They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
¶ 955Mastering them, they perceive: ‘I know and see.’
Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.
¶ 956This is the eighth dimension of mastery.
Aṭṭha vimokkhā.
¶ 957Eight liberations:
Rūpī rūpāni passati.
¶ 958Having physical form, they see forms.
Ayaṁ paṭhamo vimokkho.
¶ 959This is the first liberation.
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati.
¶ 960Not perceiving physical form internally, they see forms externally.
Ayaṁ dutiyo vimokkho.
¶ 961This is the second liberation.
Subhanteva adhimutto hoti.
¶ 962They’re focused only on beauty.
Ayaṁ tatiyo vimokkho.
¶ 963This is the third liberation.
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
¶ 964Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Ayaṁ catuttho vimokkho.
¶ 965This is the fourth liberation.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
¶ 966Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Ayaṁ pañcamo vimokkho.
¶ 967This is the fifth liberation.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
¶ 968Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Ayaṁ chaṭṭho vimokkho.
¶ 969This is the sixth liberation.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
¶ 970Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Ayaṁ sattamo vimokkho.
¶ 971This is the seventh liberation.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.
¶ 972Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
Ayaṁ aṭṭhamo vimokkho.
¶ 973This is the eighth liberation.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;
¶ 974These are the teachings grouped by eight that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 975You should all recite these in concert.
9. Navaka
¶ 9769. Nines
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā;
¶ 977There are teachings grouped by nine that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 978You should all recite these in concert.
Katame nava?
¶ 979What are the teachings grouped by nine?
Nava āghātavatthūni.
¶ 980Nine grounds for resentment:
‘Anatthaṁ me acarī’ti āghātaṁ bandhati;
¶ 981Thinking: ‘They did wrong to me,’ you harbor resentment.
‘anatthaṁ me caratī’ti āghātaṁ bandhati;
¶ 982Thinking: ‘They are doing wrong to me’ …
‘anatthaṁ me carissatī’ti āghātaṁ bandhati;
¶ 983‘They will do wrong to me’ …
‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe…
¶ 984‘They did wrong by someone I love’ …
anatthaṁ caratīti āghātaṁ bandhati …pe…
¶ 985‘They are doing wrong by someone I love’ …
anatthaṁ carissatīti āghātaṁ bandhati;
¶ 986‘They will do wrong by someone I love’ …
‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe…
¶ 987‘They helped someone I dislike’ …
atthaṁ caratīti āghātaṁ bandhati …pe…
¶ 988‘They are helping someone I dislike’ …
atthaṁ carissatīti āghātaṁ bandhati.
¶ 989Thinking: ‘They will help someone I dislike,’ you harbor resentment.
Nava āghātapaṭivinayā.
¶ 990Nine ways to get rid of resentment:
‘Anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
¶ 991Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.
‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
¶ 992Thinking: ‘They are doing wrong to me …’ …
‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
¶ 993‘They will do wrong to me …’ …
‘piyassa me manāpassa anatthaṁ acari …pe…
¶ 994‘They did wrong by someone I love …’ …
anatthaṁ carati …pe…
¶ 995‘They are doing wrong by someone I love …’ …
anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
¶ 996‘They will do wrong by someone I love …’ …
‘appiyassa me amanāpassa atthaṁ acari …pe…
¶ 997‘They helped someone I dislike …’ …
atthaṁ carati …pe…
¶ 998‘They are helping someone I dislike …’ …
atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti.
¶ 999Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.
Nava sattāvāsā.
¶ 1000Nine abodes of sentient beings:
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
¶ 1001There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṁ paṭhamo sattāvāso.
¶ 1002This is the first abode of sentient beings.
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
¶ 1003There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.
Ayaṁ dutiyo sattāvāso.
¶ 1004This is the second abode of sentient beings.
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.
¶ 1005There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṁ tatiyo sattāvāso.
¶ 1006This is the third abode of sentient beings.
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.
¶ 1007There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.
Ayaṁ catuttho sattāvāso.
¶ 1008This is the fourth abode of sentient beings.
Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.
¶ 1009There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.
Ayaṁ pañcamo sattāvāso.
¶ 1010This is the fifth abode of sentient beings.
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
¶ 1011There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
Ayaṁ chaṭṭho sattāvāso.
¶ 1012This is the sixth abode of sentient beings.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.
¶ 1013There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṁ sattamo sattāvāso.
¶ 1014This is the seventh abode of sentient beings.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.
¶ 1015There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṁ aṭṭhamo sattāvāso.
¶ 1016This is the eighth abode of sentient beings.
Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā.
¶ 1017There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.
Ayaṁ navamo sattāvāso.
¶ 1018This is the ninth abode of sentient beings.
Nava akkhaṇā asamayā brahmacariyavāsāya.
¶ 1019Nine lost opportunities for spiritual practice:
Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
¶ 1020Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.
Ayañca puggalo nirayaṁ upapanno hoti.
¶ 1021But that individual has been reborn in hell.
Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.
¶ 1022This is the first lost opportunity for spiritual practice.
Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
¶ 1023Furthermore, a Realized One has arisen in the world.
Ayañca puggalo tiracchānayoniṁ upapanno hoti.
¶ 1024But that individual has been reborn in the animal realm.
Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya.
¶ 1025This is the second lost opportunity for spiritual practice.
Puna caparaṁ …pe…
¶ 1026Furthermore, a Realized One has arisen in the world.
pettivisayaṁ upapanno hoti.
¶ 1027But an individual has been reborn in the ghost realm.
Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya.
¶ 1028This is the third lost opportunity for spiritual practice.
Puna caparaṁ …pe…
¶ 1029Furthermore, a Realized One has arisen in the world.
asurakāyaṁ upapanno hoti.
¶ 1030But that individual has been reborn among the titans.
Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.
¶ 1031This is the fourth lost opportunity for spiritual practice.
Puna caparaṁ …pe…
¶ 1032Furthermore, a Realized One has arisen in the world.
aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti.
¶ 1033But that individual has been reborn in one of the long-lived orders of gods.
Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.
¶ 1034This is the fifth lost opportunity for spiritual practice.
Puna caparaṁ …pe…
¶ 1035Furthermore, a Realized One has arisen in the world.
paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.
¶ 1036But that individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go.
Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.
¶ 1037This is the sixth lost opportunity for spiritual practice.
Puna caparaṁ …pe…
¶ 1038Furthermore, a Realized One has arisen in the world.
majjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano:
¶ 1039And an individual is reborn in a central country. But they have wrong view and distorted perspective:
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
¶ 1040‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’
Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.
¶ 1041This is the seventh lost opportunity for spiritual practice.
Puna caparaṁ …pe…
¶ 1042Furthermore, a Realized One has arisen in the world.
majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.
¶ 1043And an individual is reborn in a central country. But they’re witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said.
Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.
¶ 1044This is the eighth lost opportunity for spiritual practice.
Puna caparaṁ, āvuso, tathāgato ca loke na uppanno hoti arahaṁ sammāsambuddho,
¶ 1045Furthermore, no Realized One has arisen in the world,
dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.
¶ 1046so there is no teaching of the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But an individual is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said.
Ayaṁ navamo akkhaṇo asamayo brahmacariyavāsāya.
¶ 1047This is the ninth lost opportunity for spiritual practice.
Nava anupubbavihārā.
¶ 1048Nine progressive meditations:
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
¶ 1049A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
¶ 1050As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
¶ 1051And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
¶ 1052With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.
¶ 1053Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
¶ 1054Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
¶ 1055Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
¶ 1056Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.
¶ 1057Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
Nava anupubbanirodhā.
¶ 1058Nine progressive cessations:
Paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti.
¶ 1059For someone who has attained the first absorption, sensual perceptions have ceased.
Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti.
¶ 1060For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.
Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti.
¶ 1061For someone who has attained the third absorption, rapture has ceased.
Catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti.
¶ 1062For someone who has attained the fourth absorption, breathing has ceased.
Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti.
¶ 1063For someone who has attained the dimension of infinite space, the perception of form has ceased.
Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti.
¶ 1064For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.
Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti.
¶ 1065For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.
Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti.
¶ 1066For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.
Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.
¶ 1067For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā.
¶ 1068These are the teachings grouped by nine that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 1069You should all recite these in concert.
10. Dasaka
¶ 107010. Tens
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.
¶ 1071There are teachings grouped by ten that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
¶ 1072You should all recite these in concert.
Katame dasa?
¶ 1073What are the teachings grouped by ten?
Dasa nāthakaraṇā dhammā.
¶ 1074Ten qualities that serve as protector:
Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.
¶ 1075Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
Yaṁpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.
Ayampi dhammo nāthakaraṇo.
¶ 1077This is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
¶ 1078Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.
Yaṁpāvuso, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā.
Ayampi dhammo nāthakaraṇo.
¶ 1080This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
¶ 1081Furthermore, a mendicant has good friends, companions, and associates.
Yaṁpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
Ayampi dhammo nāthakaraṇo.
¶ 1083This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ.
¶ 1084Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
Yaṁpāvuso, bhikkhu suvaco hoti …pe… padakkhiṇaggāhī anusāsaniṁ.
Ayampi dhammo nāthakaraṇo.
¶ 1086This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ.
¶ 1087Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
Yaṁpāvuso, bhikkhu yāni tāni sabrahmacārīnaṁ …pe… alaṁ saṁvidhātuṁ.
Ayampi dhammo nāthakaraṇo.
¶ 1089This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo.
¶ 1090Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training.
Yaṁpāvuso, bhikkhu dhammakāmo hoti …pe… uḷārapāmojjo.
Ayampi dhammo nāthakaraṇo.
¶ 1092This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.
¶ 1093Furthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.
Yaṁpāvuso, bhikkhu santuṭṭho hoti …pe… parikkhārehi.
Ayampi dhammo nāthakaraṇo.
¶ 1095This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
¶ 1096Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Yaṁpāvuso, bhikkhu āraddhavīriyo viharati …pe… anikkhittadhuro kusalesu dhammesu.
Ayampi dhammo nāthakaraṇo.
¶ 1098This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.
¶ 1099Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.
Yaṁpāvuso, bhikkhu satimā hoti …pe… saritā anussaritā.
Ayampi dhammo nāthakaraṇo.
¶ 1101This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.
¶ 1102Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Yaṁpāvuso, bhikkhu paññavā hoti …pe… sammādukkhakkhayagāminiyā.
Ayampi dhammo nāthakaraṇo.
¶ 1104This too is a quality that serves as protector.
Dasa kasiṇāyatanāni.
¶ 1105Ten universal dimensions of meditation:
Pathavīkasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.
¶ 1106Someone perceives the meditation on universal earth above, below, across, undivided and limitless.
Āpokasiṇameko sañjānāti …pe…
¶ 1107They perceive the meditation on universal water …
tejokasiṇameko sañjānāti …
¶ 1108the meditation on universal fire …
vāyokasiṇameko sañjānāti …
¶ 1109the meditation on universal air …
nīlakasiṇameko sañjānāti …
¶ 1110the meditation on universal blue …
pītakasiṇameko sañjānāti …
¶ 1111the meditation on universal yellow …
lohitakasiṇameko sañjānāti …
¶ 1112the meditation on universal red …
odātakasiṇameko sañjānāti …
¶ 1113the meditation on universal white …
ākāsakasiṇameko sañjānāti …
¶ 1114the meditation on universal space …
viññāṇakasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.
¶ 1115They perceive the meditation on universal consciousness above, below, across, undivided and limitless.
Dasa akusalakammapathā—
¶ 1116Ten ways of doing unskillful deeds:
pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.
¶ 1117killing living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view.
Dasa kusalakammapathā—
¶ 1118Ten ways of doing skillful deeds:
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.
¶ 1119refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, backbiting, harsh, or nonsensical; contentment, good will, and right view.
Dasa ariyavāsā.
¶ 1120Ten abodes of the noble ones:
Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.
¶ 1121A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has cast aside idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?
¶ 1122And how has a mendicant given up five factors?
Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.
¶ 1123It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.
¶ 1124That’s how a mendicant has given up five factors.
Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?
¶ 1125And how does a mendicant possess six factors?
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
¶ 1126A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.
Sotena saddaṁ sutvā …pe…
¶ 1127Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
¶ 1128Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.
Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.
¶ 1129That’s how a mendicant possesses six factors.
Kathañcāvuso, bhikkhu ekārakkho hoti?
¶ 1130And how does a mendicant have a single guard?
Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.
¶ 1131It’s when a mendicant’s heart is guarded by mindfulness.
Evaṁ kho, āvuso, bhikkhu ekārakkho hoti.
¶ 1132That’s how a mendicant has a single guard.
Kathañcāvuso, bhikkhu caturāpasseno hoti?
¶ 1133And how does a mendicant have four supports?
Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
¶ 1134After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.
Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti.
¶ 1135That’s how a mendicant has four supports.
Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?
¶ 1136And how has a mendicant cast aside idiosyncratic interpretations of the truth?
Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.
¶ 1137Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has cast out, cast aside, thrown out, discarded, let go of, given up, and relinquished all these.
Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.
¶ 1138That’s how a mendicant has cast aside idiosyncratic interpretations of the truth.
Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?
¶ 1139And how has a mendicant totally given up searching?
Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.
¶ 1140It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.
Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.
¶ 1141That’s how a mendicant has totally given up searching.
Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti?
¶ 1142And how does a mendicant have unsullied intentions?
Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti.
¶ 1143It’s when they’ve given up sensual, malicious, and cruel intentions.
Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.
¶ 1144That’s how a mendicant has unsullied intentions.
Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?
¶ 1145And how has a mendicant stilled the physical process?
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
¶ 1146It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.
¶ 1147That’s how a mendicant has stilled the physical process.
Kathañcāvuso, bhikkhu suvimuttacitto hoti?
¶ 1148And how is a mendicant well freed in mind?
Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti.
¶ 1149It’s when a mendicant’s mind is freed from greed, hate, and delusion.
Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti.
¶ 1150That’s how a mendicant is well freed in mind.
Kathañcāvuso, bhikkhu suvimuttapañño hoti?
¶ 1151And how is a mendicant well freed by wisdom?
Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.
¶ 1152It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
‘Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.
‘Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.
Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti.
¶ 1155That’s how a mendicant’s mind is well freed by wisdom.
Dasa asekkhā dhammā—
¶ 1156Ten qualities of an adept:
asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti.
¶ 1157an adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.
¶ 1158Reverends, these are the teachings grouped by ten that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
¶ 1159You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”
Atha kho bhagavā uṭṭhahitvā āyasmantaṁ sāriputtaṁ āmantesi:
¶ 1160Then the Buddha got up and said to Venerable Sāriputta,
“sādhu sādhu, sāriputta,
¶ 1161“Good, good, Sāriputta!
sādhu kho tvaṁ, sāriputta, bhikkhūnaṁ saṅgītipariyāyaṁ abhāsī”ti.
¶ 1162It’s good that you’ve taught this exposition of the reciting in concert.”
Idamavocāyasmā sāriputto, samanuñño satthā ahosi.
¶ 1163That is what Venerable Sāriputta said, and the teacher approved.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
¶ 1164Satisfied, the mendicants approved what Sāriputta said.
Saṅgītisuttaṁ niṭṭhitaṁ dasamaṁ.