Reference Translation by Bhikkhu Sujato (CC0).
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari.
At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā.
Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
There he stayed in Cunda the smith’s mango grove.
Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any 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.
The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove.
Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ:
Then they went up to the Buddha, bowed, sat down to one side, and said to him,
“idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
“Sir, a new town hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been occupied by an ascetic or brahmin or any human at all.
Tañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti.
May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it.
Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti.
That would be for the lasting welfare and happiness of the Mallas of Pāvā.”
Adhivāsesi kho bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho pāveyyakā mallā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sandhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ sandhāgāraṁ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhapetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu;
Then, knowing that the Buddha had consented, the Mallas 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.
bowed, stood to one side,
Ekamantaṁ ṭhitā kho te pāveyyakā mallā bhagavantaṁ etadavocuṁ:
and told him of their preparations, saying,
“sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito.
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
“Please, sir, come at your convenience.”
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.
Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east.
Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā.
The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.
Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.
The Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
Atha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:
The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he sent them off,
“abhikkantā kho, vāseṭṭhā, ratti.
“The night is getting late, Vāseṭṭhas.
Yassadāni tumhe kālaṁ maññathā”ti.
Please go at your convenience.”
“Evaṁ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
“Yes, sir,” replied the Mallas. They 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:
Soon after they left, the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta,
“vigatathinamiddho kho, sāriputta, bhikkhusaṅgho.
“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness.
Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā.
Give them some Dhamma talk as you feel inspired.
Piṭṭhi me āgilāyati.
My back is sore,
Tamahaṁ āyamissāmī”ti.
I’ll stretch it.”
“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.
“Yes, sir,” Sāriputta replied.
Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā.
And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.
Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā.
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:
With his passing the Jain ascetics split, dividing into two factions, 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.
“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.
You’d think there was nothing but slaughter going on among the Jain ascetics.
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.
Atha kho āyasmā sāriputto bhikkhū āmantesi:
Then Sāriputta told the mendicants about these things. He went on to say,
“nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato,
tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe.
Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
“That’s what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
Katamo cāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito;
And what is that teaching?
yattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?
1. Ekaka
1. Ones
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.
There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
Katamo eko dhammo?
What are the teachings grouped by one?
Sabbe sattā āhāraṭṭhitikā.
All sentient beings are sustained by food.
Sabbe sattā saṅkhāraṭṭhitikā.
All sentient beings are sustained by conditions.
Ayaṁ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.
These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
2. Duka
2. Twos
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.
There are teachings grouped by two that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
Katame dve?
What are the teachings grouped by two?
Nāmañca rūpañca.
Name and form.
Avijjā ca bhavataṇhā ca.
Ignorance and craving for continued existence.
Bhavadiṭṭhi ca vibhavadiṭṭhi ca.
Views favoring existence and views favoring nonexistence.
Ahirikañca anottappañca.
Lack of conscience and prudence.
Hirī ca ottappañca.
Conscience and prudence.
Dovacassatā ca pāpamittatā ca.
Being hard to admonish and having bad friends.
Sovacassatā ca kalyāṇamittatā ca.
Being easy to admonish and having good friends.
Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.
Skill in offenses and skill in resolving offenses.
Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.
Skill in meditative attainments and skill in emerging from those attainments.
Dhātukusalatā ca manasikārakusalatā ca.
Skill in the elements and skill in application of mind.
Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.
Skill in the sense fields and skill in dependent origination.
Ṭhānakusalatā ca aṭṭhānakusalatā ca.
Skill in what is possible and skill in what is impossible.
Ajjavañca lajjavañca.
Integrity and scrupulousness.
Khanti ca soraccañca.
Patience and gentleness.
Sākhalyañca paṭisanthāro ca.
Camaraderie and hospitality.
Avihiṁsā ca soceyyañca.
Harmlessness and purity.
Muṭṭhassaccañca asampajaññañca.
Lack of mindfulness and lack of situational awareness.
Sati ca sampajaññañca.
Mindfulness and situational awareness.
Indriyesu aguttadvāratā ca bhojane amattaññutā ca.
Not guarding the sense doors and eating too much.
Indriyesu guttadvāratā ca bhojane mattaññutā ca.
Guarding the sense doors and moderation in eating.
Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of development.
Satibalañca samādhibalañca.
The power of mindfulness and the power of immersion.
Samatho ca vipassanā ca.
Serenity and discernment.
Samathanimittañca paggahanimittañca.
The basis of serenity and the basis of exertion.
Paggaho ca avikkhepo ca.
Exertion, and not being scattered.
Sīlavipatti ca diṭṭhivipatti ca.
Failure in ethics and failure in view.
Sīlasampadā ca diṭṭhisampadā ca.
Accomplishment in ethics and accomplishment in view.
Sīlavisuddhi ca diṭṭhivisuddhi ca.
Purification of ethics and purification of view.
Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ.
Purification of view and making an effort in line with that view.
Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ.
Inspiration, and making a suitable effort when inspired by inspiring places.
Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ.
To never be content with skillful qualities, and to never stop trying.
Vijjā ca vimutti ca.
Knowledge and freedom.
Khayeñāṇaṁ anuppādeñāṇaṁ.
Knowledge of ending and knowledge of non-arising.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.
These are the teachings grouped by two that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
3. Tika
3. Threes
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.
There are teachings grouped by three that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
Katame tayo?
What are the teachings grouped by three?
Tīṇi akusalamūlāni—
Three unskillful roots:
lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.
greed, hate, and delusion.
Tīṇi kusalamūlāni—
Three skillful roots:
alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.
contentment, love, and understanding.
Tīṇi duccaritāni—
Three ways of performing bad conduct:
kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.
by body, speech, and mind.
Tīṇi sucaritāni—
Three ways of performing good conduct:
kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.
by body, speech, and mind.
Tayo akusalavitakkā—
Three unskillful thoughts:
kāmavitakko, byāpādavitakko, vihiṁsāvitakko.
sensuality, malice, and cruelty.
Tayo kusalavitakkā—
Three skillful thoughts:
nekkhammavitakko, abyāpādavitakko, avihiṁsāvitakko.
renunciation, good will, and harmlessness.
Tayo akusalasaṅkappā—
Three unskillful intentions:
kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo.
sensuality, malice, and cruelty.
Tayo kusalasaṅkappā—
Three skillful intentions:
nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo.
renunciation, good will, and harmlessness.
Tisso akusalasaññā—
Three unskillful perceptions:
kāmasaññā, byāpādasaññā, vihiṁsāsaññā.
sensuality, malice, and cruelty.
Tisso kusalasaññā—
Three skillful perceptions:
nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā.
renunciation, good will, and harmlessness.
Tisso akusaladhātuyo—
Three unskillful elements:
kāmadhātu, byāpādadhātu, vihiṁsādhātu.
sensuality, malice, and cruelty.
Tisso kusaladhātuyo—
Three skillful elements:
nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu.
renunciation, good will, and harmlessness.
Aparāpi tisso dhātuyo—
Another three elements:
kāmadhātu, rūpadhātu, arūpadhātu.
sensuality, form, and formlessness.
Aparāpi tisso dhātuyo—
Another three elements:
rūpadhātu, arūpadhātu, nirodhadhātu.
form, formlessness, and cessation.
Aparāpi tisso dhātuyo—
Another three elements:
hīnadhātu, majjhimadhātu, paṇītadhātu.
lower, middle, and higher.
Tisso taṇhā—
Three cravings:
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
for sensual pleasures, for existence, and for nonexistence.
Aparāpi tisso taṇhā—
Another three cravings:
kāmataṇhā, rūpataṇhā, arūpataṇhā.
sensuality, form, and formlessness.
Aparāpi tisso taṇhā—
Another three cravings:
rūpataṇhā, arūpataṇhā, nirodhataṇhā.
form, formlessness, and cessation.
Tīṇi saṁyojanāni—
Three fetters:
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
substantialist view, doubt, and misapprehension of precepts and observances.
Tayo āsavā—
Three defilements:
kāmāsavo, bhavāsavo, avijjāsavo.
sensuality, desire for continued existence, and ignorance.
Tayo bhavā—
Three realms of existence:
kāmabhavo, rūpabhavo, arūpabhavo.
sensual, form, and formless.
Tisso esanā—
Three searches:
kāmesanā, bhavesanā, brahmacariyesanā.
for sensual pleasures, for continued existence, and for a spiritual path.
Tisso vidhā—
Three kinds of discrimination:
seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā.
‘I’m better’, ‘I’m equal’, and ‘I’m worse’.
Tayo addhā—
Three periods:
atīto addhā, anāgato addhā, paccuppanno addhā.
past, future, and present.
Tayo antā—
Three extremes:
sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto.
substantial reality, the origin of substantial reality, and the cessation of substantial reality.
Tisso vedanā—
Three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
pleasure, pain, and neutral.
Tisso dukkhatā—
Three forms of suffering:
dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.
the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing.
Tayo rāsī—
Three heaps:
micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi.
the heap of surety in the wrong way, the heap of surety in the right way, and the heap of lack of surety.
Tayo tamā—
Three darknesses:
atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati.
one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present.
Tīṇi tathāgatassa arakkheyyāni—
Three things a Realized One need not hide:
parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya:
The Realized One’s behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking:
‘mā me idaṁ paro aññāsī’ti.
‘Don’t let others find this out about me!’
Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya:
‘mā me idaṁ paro aññāsī’ti.
Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya:
‘mā me idaṁ paro aññāsī’ti.
Tayo kiñcanā—
Three possessions:
rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ.
greed, hate, and delusion.
Tayo aggī—
Three fires:
rāgaggi, dosaggi, mohaggi.
greed, hate, and delusion.
Aparepi tayo aggī—
Another three fires:
āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.
a fire for those worthy of offerings dedicated to the gods, a fire for householders, and a fire for those worthy of a religious donation.
Tividhena rūpasaṅgaho—
Threefold classification of the physical:
sanidassanasappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassanaappaṭighaṁ rūpaṁ.
visible and resistant, invisible and resistant, and invisible and non-resistant.
Tayo saṅkhārā—
Three choices:
puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro.
good choices, bad choices, and imperturbable choices.
Tayo puggalā—
Three individuals:
sekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo.
a trainee, an adept, and one who is neither a trainee nor an adept.
Tayo therā—
Three seniors:
jātithero, dhammathero, sammutithero.
a senior by birth, a senior in the teaching, and a senior by convention.
Tīṇi puññakiriyavatthūni—
Three grounds for making merit:
dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu.
giving, ethical conduct, and meditation.
Tīṇi codanāvatthūni—
Three grounds for accusations:
diṭṭhena, sutena, parisaṅkāya.
what is seen, heard, and suspected.
Tisso kāmūpapattiyo—
Three kinds of sensual rebirth:
santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld.
Ayaṁ paṭhamā kāmūpapatti.
This is the first kind of sensual rebirth.
Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī.
There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the gods who love to create.
Ayaṁ dutiyā kāmūpapatti.
This is the second kind of sensual rebirth.
Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī.
There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the gods who control what is created by others.
Ayaṁ tatiyā kāmūpapatti.
This is the third kind of sensual rebirth.
Tisso sukhūpapattiyo—
Three kinds of pleasant rebirth:
santāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā.
There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of the Divinity’s host.
Ayaṁ paṭhamā sukhūpapatti.
This is the first pleasant rebirth.
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.
There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.
Te kadāci karahaci udānaṁ udānenti:
Every so often they feel inspired to exclaim:
‘aho sukhaṁ, aho sukhan’ti, seyyathāpi devā ābhassarā.
‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of streaming radiance.
Ayaṁ dutiyā sukhūpapatti.
This is the second pleasant rebirth.
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.
There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.
Te santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā.
Since they’re truly content, they experience pleasure. Namely, the gods of universal beauty.
Ayaṁ tatiyā sukhūpapatti.
This is the third pleasant rebirth.
Tisso paññā—
Three kinds of wisdom:
sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā.
the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept.
Aparāpi tisso paññā—
Another three kinds of wisdom:
cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.
wisdom produced by thought, learning, and meditation.
Tīṇāvudhāni—
Three weapons:
sutāvudhaṁ, pavivekāvudhaṁ, paññāvudhaṁ.
learning, seclusion, and wisdom.
Tīṇindriyāni—
Three faculties:
anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.
the faculty of understanding that enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened.
Tīṇi cakkhūni—
Three eyes:
maṁsacakkhu, dibbacakkhu, paññācakkhu.
the eye of the flesh, the eye of clairvoyance, and the eye of wisdom.
Tisso sikkhā—
Three trainings:
adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
in higher ethics, higher mind, and higher wisdom.
Tisso bhāvanā—
Three kinds of development:
kāyabhāvanā, cittabhāvanā, paññābhāvanā.
the development of physical endurance, the development of the mind, and the development of wisdom.
Tīṇi anuttariyāni—
Three unsurpassable qualities:
dassanānuttariyaṁ, paṭipadānuttariyaṁ, vimuttānuttariyaṁ.
unsurpassable seeing, practice, and freedom.
Tayo samādhī—
Three kinds of immersion:
savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.
Immersion with placing the mind and keeping it connected. Immersion without placing the mind, merely keeping it connected. Immersion without placing the mind or keeping it connected.
Aparepi tayo samādhī—
Another three kinds of immersion:
suññato samādhi, animitto samādhi, appaṇihito samādhi.
emptiness, signless, and undirected.
Tīṇi soceyyāni—
Three purities:
kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.
purity of body, speech, and mind.
Tīṇi moneyyāni—
Three kinds of sagacity:
kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.
sagacity of body, speech, and mind.
Tīṇi kosallāni—
Three skills:
āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ.
skill in progress, skill in regress, and skill in means.
Tayo madā—
Three vanities:
ārogyamado, yobbanamado, jīvitamado.
the vanity of health, the vanity of youth, and the vanity of life.
Tīṇi ādhipateyyāni—
Three ways of putting something in charge:
attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.
putting oneself, the world, or the teaching in charge.
Tīṇi kathāvatthūni—
Three topics of discussion:
atītaṁ vā addhānaṁ ārabbha kathaṁ katheyya:
You might discuss the past:
‘evaṁ ahosi atītamaddhānan’ti;
‘That is how it was in the past.’
anāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya:
You might discuss the future:
‘evaṁ bhavissati anāgatamaddhānan’ti;
‘That is how it will be in the future.’
etarahi vā paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya:
Or you might discuss the present:
‘evaṁ hoti etarahi paccuppannaṁ addhānan’ti.
‘This is how it is at present.’
Tisso vijjā—
Three knowledges:
pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā.
recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
Tayo vihārā—
Three meditative abidings:
dibbo vihāro, brahmā vihāro, ariyo vihāro.
the heavenly meditation, the divine meditation, and the noble meditation.
Tīṇi pāṭihāriyāni—
Three demonstrations:
iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.
The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.
These are the teachings grouped by three that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
4. Catukka
4. Fours
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā.
There are teachings grouped by four that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
Katame cattāro?
What are the teachings grouped by four?
Cattāro satipaṭṭhānā.
Four kinds of mindfulness meditation:
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Vedanāsu vedanānupassī …pe…
They meditate observing an aspect of feelings …
citte cittānupassī …pe…
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Cattāro sammappadhānā.
Four right efforts:
Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.
Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.
Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
Cattāro iddhipādā.
Four bases of psychic power:
Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.
Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
They develop the basis of psychic power that has immersion due to mental development, and active effort.
Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
They develop the basis of psychic power that has immersion due to energy, and active effort.
Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
They develop the basis of psychic power that has immersion due to inquiry, and active effort.
Cattāri jhānāni.
Four absorptions:
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
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.
Catasso samādhibhāvanā.
Four ways of developing immersion further:
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
There is a way of developing immersion further that leads to blissful meditation in this life.
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.
There is a way of developing immersion further that leads to gaining knowledge and vision.
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
There is a way of developing immersion further that leads to mindfulness and awareness.
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
There is a way of developing immersion further that leads to the ending of defilements.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati?
And what is the way of developing immersion further that leads to blissful meditation in this life?
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ …
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …
pe…
second absorption …
catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
This is the way of developing immersion further that leads to blissful meditation in this life.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati?
And what is the way of developing immersion further that leads to gaining knowledge and vision?
Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.
A mendicant 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.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.
This is the way of developing immersion further that leads to gaining knowledge and vision.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?
And what is the way of developing immersion further that leads to mindfulness and awareness?
Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
A mendicant knows feelings as they arise, as they remain, and as they go away.
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
They know perceptions as they arise, as they remain, and as they go away.
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
They know thoughts as they arise, as they remain, and as they go away.
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
This is the way of developing immersion further that leads to mindfulness and awareness.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?
And what is the way of developing immersion further that leads to the ending of defilements?
Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.
A mendicant meditates observing rise and fall in the five grasping aggregates.
Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo.
‘Such is form, such is the origin of form, such is the ending of form.
Iti vedanā …pe…
Such are feelings …
iti saññā …
perceptions …
iti saṅkhārā …
choices …
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo.
consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
This is the way of developing immersion further that leads to the ending of defilements.
Catasso appamaññā.
Four limitless states:
Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
A mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā …pe…
They meditate spreading a heart full of compassion …
muditāsahagatena cetasā …pe…
rejoicing …
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Cattāro āruppā.
Four formless states:
Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
A mendicant, going totally beyond perceptions of form, with the 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.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Cattāri apassenāni.
Four supports:
Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.
Cattāro ariyavaṁsā.
Four noble traditions:
Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
A mendicant is content with any kind of robe, and praises such contentment. They don’t 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’.
A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
Furthermore, a mendicant is content with any kind of almsfood …
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
Furthermore, a mendicant is content with any kind of lodgings …
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti.
Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation.
Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.
Cattāri padhānāni.
Four efforts:
Saṁvarapadhānaṁ pahānapadhānaṁ bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ.
The efforts to restrain, to give up, to develop, and to preserve.
Katamañcāvuso, saṁvarapadhānaṁ?
And what is the effort to restrain?
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṁ sutvā …
When they hear a sound with their ears …
ghānena gandhaṁ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṁ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṁ phusitvā …
When they feel a touch with their body …
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know an idea with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Idaṁ vuccatāvuso, saṁvarapadhānaṁ.
This is called the effort to restrain.
Katamañcāvuso, pahānapadhānaṁ?
And what is the effort to give up?
Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti;
It’s when a mendicant doesn’t tolerate a sensual,
uppannaṁ byāpādavitakkaṁ …pe…
malicious,
uppannaṁ vihiṁsāvitakkaṁ …pe…
or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and obliterates it.
uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti.
They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
Idaṁ vuccatāvuso, pahānapadhānaṁ.
This is called the effort to give up.
Katamañcāvuso, bhāvanāpadhānaṁ?
And what is the effort to develop?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
It’s when a mendicant develops the awakening factors of mindfulness,
dhammavicayasambojjhaṅgaṁ bhāveti …
investigation of principles,
vīriyasambojjhaṅgaṁ bhāveti …
energy,
pītisambojjhaṅgaṁ bhāveti …
rapture,
passaddhisambojjhaṅgaṁ bhāveti …
tranquility,
samādhisambojjhaṅgaṁ bhāveti …
immersion,
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Idaṁ vuccatāvuso, bhāvanāpadhānaṁ.
This is called the effort to develop.
Katamañcāvuso, anurakkhaṇāpadhānaṁ?
And what is the effort to preserve?
Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ.
It’s when a mendicant preserves a meditation subject that’s a fine 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.
This is called the effort to preserve.
Cattāri ñāṇāni—
Four knowledges:
dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ.
knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge.
Aparānipi cattāri ñāṇāni—
Another four knowledges:
dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Cattāri sotāpattiyaṅgāni—
Four factors for stream-entry:
sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti.
associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.
Cattāri sotāpannassa aṅgāni.
Four factors of a stream-enterer:
Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti:
A noble disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho, bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
Dhamme aveccappasādena samannāgato hoti:
They have experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Saṅghe aveccappasādena samannāgato hoti:
They have experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight 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.
And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Cattāri sāmaññaphalāni—
Four fruits of the ascetic life:
sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.
stream-entry, once-return, non-return, and perfection.
Catasso dhātuyo—
Four elements:
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
earth, water, fire, and air.
Cattāro āhārā—
Four foods:
kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.
Catasso viññāṇaṭṭhitiyo.
Four grounds for consciousness:
Rūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati;
As 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 …
Or consciousness gets involved with feeling …
saññūpāyaṁ vā, āvuso …pe…
Or consciousness gets involved with perception …
saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati.
Or 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—
Four prejudices:
chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati.
making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
Cattāro taṇhuppādā—
Four things that give rise to craving:
cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
Craving arises in a mendicant for the sake of robes,
piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
almsfood,
senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
lodgings,
itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.
or rebirth in this or that state.
Catasso paṭipadā—
Four ways of practice:
dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.
Aparāpi catasso paṭipadā—
Another four ways of practice:
akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.
impatient practice, patient practice, taming practice, and calming practice.
Cattāri dhammapadāni—
Four footprints of the Dhamma:
anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ.
contentment, good will, right mindfulness, and right immersion.
Cattāri dhammasamādānāni—
Four ways of taking up practices:
atthāvuso, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.
There is a way of taking up practices that is painful now and results in future pain.
Atthāvuso, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.
There is a way of taking up practices that is painful now but results in future pleasure.
Atthāvuso, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.
There is a way of taking up practices that is pleasant now but results in future pain.
Atthāvuso, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
There is a way of taking up practices that is pleasant now and results in future pleasure.
Cattāro dhammakkhandhā—
Four spectrums of the teaching:
sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.
ethics, immersion, wisdom, and freedom.
Cattāri balāni—
Four powers:
vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
energy, mindfulness, immersion, and wisdom.
Cattāri adhiṭṭhānāni—
Four foundations:
paññādhiṭṭhānaṁ, saccādhiṭṭhānaṁ, cāgādhiṭṭhānaṁ, upasamādhiṭṭhānaṁ.
the foundations of wisdom, truth, generosity, and peace.
Cattāri pañhabyākaraṇāni—
Four ways of answering questions:
ekaṁsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.
There is a question that should be answered categorically. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside.
Cattāri kammāni—
Four deeds:
atthāvuso, kammaṁ kaṇhaṁ kaṇhavipākaṁ.
There are deeds that are dark with dark result.
Atthāvuso, kammaṁ sukkaṁ sukkavipākaṁ.
There are deeds that are bright with bright result.
Atthāvuso, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.
There are deeds that are dark and bright with dark and bright result.
Atthāvuso, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.
There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Cattāro sacchikaraṇīyā dhammā—
Four things to be realized:
pubbenivāso satiyā sacchikaraṇīyo;
Past lives are to be realized with recollection.
sattānaṁ cutūpapāto cakkhunā sacchikaraṇīyo;
The passing away and rebirth of sentient beings is to be realized with vision.
aṭṭha vimokkhā kāyena sacchikaraṇīyā;
The eight liberations are to be realized with direct meditative experience.
āsavānaṁ khayo paññāya sacchikaraṇīyo.
The ending of defilements is to be realized with wisdom.
Cattāro oghā—
Four floods:
kāmogho, bhavogho, diṭṭhogho, avijjogho.
the floods of sensuality, desire for rebirth, views, and ignorance.
Cattāro yogā—
Four yokes:
kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.
the yokes of sensuality, desire for rebirth, views, and ignorance.
Cattāro visaññogā—
Four unyokings:
kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.
unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.
Cattāro ganthā—
Four ties:
abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho.
the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.
Cattāri upādānāni—
Four kinds of grasping:
kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
grasping at sensual pleasures, views, precepts and observances, and theories of a self.
Catasso yoniyo—
Four kinds of reproduction:
aṇḍajayoni, jalābujayoni, saṁsedajayoni, opapātikayoni.
reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.
Catasso gabbhāvakkantiyo.
Four kinds of conception:
Idhāvuso, ekacco asampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ paṭhamā gabbhāvakkanti.
Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ dutiyā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception.
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ tatiyā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception.
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṁ catutthā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.
Cattāro attabhāvapaṭilābhā.
Four kinds of incarnation:
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.
There is an incarnation where only one’s own intention is effective, not that of others.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.
There is an incarnation where only the intention of others is effective, not one’s own.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.
There is an incarnation where both one’s own and others’ intentions are effective.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.
There is an incarnation where neither one’s own nor others’ intentions are effective.
Catasso dakkhiṇāvisuddhiyo.
Four ways of purifying a religious donation:
Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
There’s a religious donation that’s purified by the giver, not the recipient.
Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
There’s a religious donation that’s purified by the recipient, not the giver.
Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
There’s a religious donation that’s purified by neither the giver nor the recipient.
Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
There’s a religious donation that’s purified by both the giver and the recipient.
Cattāri saṅgahavatthūni—
Four ways of being inclusive:
dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.
giving, kindly words, taking care, and equality.
Cattāro anariyavohārā—
Four ignoble expressions:
musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.
speech that’s false, backbiting, harsh, or nonsensical.
Cattāro ariyavohārā—
Four noble expressions:
musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.
refraining from speech that’s false, backbiting, harsh, or nonsensical.
Aparepi cattāro anariyavohārā—
Another four ignoble expressions:
adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.
saying you’ve seen, heard, thought, or known something, but you haven’t.
Aparepi cattāro ariyavohārā—
Another four noble expressions:
adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.
saying you haven’t seen, heard, thought, or known something, and you haven’t.
Aparepi cattāro anariyavohārā—
Another four ignoble expressions:
diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.
saying you haven’t seen, heard, thought, or known something, and you have.
Aparepi cattāro ariyavohārā—
Another four noble expressions:
diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.
saying you’ve seen, heard, thought, or known something, and you have.
Cattāro puggalā.
Four individuals:
Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.
One individual mortifies themselves, committed to the practice of mortifying themselves.
Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.
One individual mortifies others, committed to the practice of mortifying others.
Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.
One 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.
One 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.
They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.
Aparepi cattāro puggalā.
Another four individuals:
Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya.
One individual practices to benefit themselves, but not others.
Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya.
One individual practices to benefit others, but not themselves.
Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya.
One individual practices to benefit neither themselves nor others.
Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca.
One individual practices to benefit both themselves and others.
Aparepi cattāro puggalā—
Another four individuals:
tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.
the dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.
Aparepi cattāro puggalā—
Another four individuals:
samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.
the 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;
These are the teachings grouped by four that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is complete.
5. Pañcaka
5. Fives
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā.
There are teachings grouped by five that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
Katame pañca?
What are the teachings grouped by five?
Pañcakkhandhā.
Five aggregates:
Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.
form, feeling, perception, choices, and consciousness.
Pañcupādānakkhandhā.
Five grasping aggregates:
Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.
form, feeling, perception, choices, and consciousness.
Pañca kāmaguṇā.
Five kinds of sensual stimulation:
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā,
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā …
Sounds known by the ear …
ghānaviññeyyā gandhā …
Smells known by the nose …
jivhāviññeyyā rasā …
Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
Pañca gatiyo—
Five destinations:
nirayo, tiracchānayoni, pettivisayo, manussā, devā.
hell, the animal realm, the ghost realm, humanity, and the gods.
Pañca macchariyāni—
Five kinds of stinginess:
āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.
stinginess with dwellings, families, material things, praise, and the teachings.
Pañca nīvaraṇāni—
Five hindrances:
kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.
sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Pañca orambhāgiyāni saṁyojanāni—
Five lower fetters:
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.
substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.
Pañca uddhambhāgiyāni saṁyojanāni—
Five higher fetters:
rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā.
desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Pañca sikkhāpadāni—
Five precepts:
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.
refraining from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.
Pañca abhabbaṭṭhānāni.
Five things that can’t be done:
Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ. Abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ. Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto.
A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a layperson.
Pañca byasanāni—
Five losses:
ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ.
loss of relatives, wealth, health, ethics, and view.
Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Pañca sampadā—
Five endowments:
ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.
endowment with relatives, wealth, health, ethics, and view.
Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Pañca ādīnavā dussīlassa sīlavipattiyā.
Five drawbacks for an unethical person because of their failure in ethics:
Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati,
Firstly, an unethical person loses great wealth on account of negligence.
ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
This is the first drawback.
Puna caparaṁ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati,
Furthermore, an unethical person gets a bad reputation.
ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
This is the second drawback.
Puna caparaṁ, āvuso, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto,
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.
This is the third drawback.
Puna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti,
Furthermore, an unethical person feels lost when they die.
ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
This is the fourth drawback.
Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati,
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.
This is the fifth drawback.
Pañca ānisaṁsā sīlavato sīlasampadāya.
Five benefits for an ethical person because of their accomplishment in ethics:
Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati,
Firstly, an ethical person gains great wealth on account of diligence.
ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
This is the first benefit.
Puna caparaṁ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati,
Furthermore, an ethical person gets a good reputation.
ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
This is the second benefit.
Puna caparaṁ, āvuso, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto,
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
This is the third benefit.
Puna caparaṁ, āvuso, sīlavā sīlasampanno asammūḷho kālaṁ karoti,
Furthermore, an ethical person dies not feeling lost.
ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
This is the fourth benefit.
Puna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati,
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.
This is the fifth benefit.
Codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.
A mendicant who wants to accuse another should first establish five things in themselves:
Kālena vakkhāmi no akālena,
I will speak at the right time, not at the wrong time.
bhūtena vakkhāmi no abhūtena,
I will speak truthfully, not falsely.
saṇhena vakkhāmi no pharusena,
I will speak gently, not harshly.
atthasaṁhitena vakkhāmi no anatthasaṁhitena,
I will speak beneficially, not harmfully.
mettacittena vakkhāmi no dosantarenāti.
I will speak lovingly, not from secret hate.
Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.
A mendicant who wants to accuse another should first establish these five things in themselves.
Pañca padhāniyaṅgāni.
Five factors that support meditation:
Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:
A mendicant has faith in the Realized One’s awakening:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.
They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu.
They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Pañca suddhāvāsā—
Five pure abodes:
avihā, atappā, sudassā, sudassī, akaniṭṭhā.
Aviha, Atappa, the gods fair to see, the fair seeing gods, and Akaniṭṭha.
Pañca anāgāmino—
Five non-returners:
antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī.
one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.
Pañca cetokhilā.
Five kinds of hard-heartedness:
Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.
Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.
Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…
Furthermore, a mendicant has doubts about the teaching …
saṅghe kaṅkhati vicikicchati …
the Saṅgha …
sikkhāya kaṅkhati vicikicchati …
the training …
sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.
A mendicant is angry and upset with their spiritual companions, resentful and closed off.
Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness.
Pañca cetasovinibandhā.
Five shackles of the heart:
Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Ayaṁ paṭhamo cetaso vinibandho.
This is the first shackle of the heart.
Puna caparaṁ, āvuso, bhikkhu kāye avītarāgo hoti …pe…
Furthermore, a mendicant isn’t free of greed for the body …
rūpe avītarāgo hoti …pe…
They’re not free of greed for form …
puna caparaṁ, āvuso, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe…
They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing …
puna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.
They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual 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.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Ayaṁ pañcamo cetaso vinibandho.
This is the fifth shackle of the heart.
Pañcindriyāni—
Five faculties:
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
eye, ear, nose, tongue, and body.
Aparānipi pañcindriyāni—
Another five faculties:
sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.
pleasure, pain, happiness, sadness, and equanimity.
Aparānipi pañcindriyāni—
Another five faculties:
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
faith, energy, mindfulness, immersion, and wisdom.
Pañca nissaraṇiyā dhātuyo.
Five elements of escape:
Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided.
Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi.
Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.
Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.
Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.
This is how the escape from sensual pleasures is explained.
Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Take another case where a mendicant focuses on ill will, but their mind does not leap forth …
Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on good will, their mind leaps forth …
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena.
Their mind is in a good state … well detached from ill will.
Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.
Idamakkhātaṁ byāpādassa nissaraṇaṁ.
This is how the escape from ill will is explained.
Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Take another case where a mendicant focuses on harming, but their mind does not leap forth …
Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on compassion, their mind leaps forth …
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya.
Their mind is in a good state … well detached from harming.
Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.
Idamakkhātaṁ vihesāya nissaraṇaṁ.
This is how the escape from harming is explained.
Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Take another case where a mendicant focuses on form, but their mind does not leap forth …
Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on the formless, their mind leaps forth …
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi.
Their mind is in a good state … well detached from forms.
Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.
Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.
This is how the escape from forms is explained.
Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided.
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena.
Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.
Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.
Idamakkhātaṁ sakkāyassa nissaraṇaṁ.
This is how the escape from substantial reality is explained.
Pañca vimuttāyatanāni.
Five opportunities for freedom:
Idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.
Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.
Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.
Idaṁ paṭhamaṁ vimuttāyatanaṁ.
This is the first opportunity for freedom.
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti …pe…
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. …
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti …pe…
Or the mendicant rehearses the teaching in detail as they learned and memorized it. …
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati …pe…
Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. …
api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.
Or a meditation subject as a 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.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.
Idaṁ pañcamaṁ vimuttāyatanaṁ.
This is the fifth opportunity for freedom.
Pañca vimuttiparipācanīyā saññā—
Five perceptions that ripen in freedom:
aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.
the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā;
These are the teachings grouped by five that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
6. Chakka
6. Sixes
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;
There are teachings grouped by six that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
Katame cha?
What are the teachings grouped by six?
Cha ajjhattikāni āyatanāni—
Six interior sense fields:
cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.
eye, ear, nose, tongue, body, and mind.
Cha bāhirāni āyatanāni—
Six exterior sense fields:
rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.
sights, sounds, smells, tastes, touches, and ideas.
Cha viññāṇakāyā—
Six classes of consciousness:
cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.
eye, ear, nose, tongue, body, and mind consciousness.
Cha phassakāyā—
Six classes of contact:
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.
contact through the eye, ear, nose, tongue, body, and mind.
Cha vedanākāyā—
Six classes of feeling:
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
feeling born of contact through the eye, ear, nose, tongue, body, and mind.
Cha saññākāyā—
Six classes of perception:
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
perceptions of sights, sounds, smells, tastes, touches, and ideas.
Cha sañcetanākāyā—
Six bodies of intention:
rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.
intention regarding sights, sounds, smells, tastes, touches, and ideas.
Cha taṇhākāyā—
Six classes of craving:
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
craving for sights, sounds, smells, tastes, touches, and ideas.
Cha agāravā.
Six kinds of disrespect:
Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre agāravo viharati appatisso.
A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Cha gāravā.
Six kinds of respect:
Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso.
A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Cha somanassūpavicārā.
Six preoccupations with happiness:
Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati;
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness.
sotena saddaṁ sutvā …
Hearing a sound with the ear …
ghānena gandhaṁ ghāyitvā …
Smelling an odor with the nose …
jivhāya rasaṁ sāyitvā …
Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṁ phusitvā.
Encountering a touch with the body …
Manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati.
Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for happiness.
Cha domanassūpavicārā.
Six preoccupations with sadness:
Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati …pe…
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for sadness. …
manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati.
Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for sadness.
Cha upekkhūpavicārā.
Six preoccupations with equanimity:
Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati …pe…
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for equanimity. …
manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.
Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for equanimity.
Cha sāraṇīyā dhammā.
Six warm-hearted qualities:
Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private.
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
This too is a warm-hearted quality.
Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private.
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
This too is a warm-hearted quality.
Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.
Furthermore, a mendicant shares without reservation any material 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.
This too is a warm-hearted quality.
Puna caparaṁ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
This too is a warm-hearted quality.
Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Cha vivādamūlāni.
Six roots of dispute:
Idhāvuso, bhikkhu kodhano hoti upanāhī.
Firstly, 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.
Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ.
They create a dispute in the Saṅgha, which is for the 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.
If 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.
If you don’t see it, you should practice so that it doesn’t come up in the future.
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
That’s how to give up this bad root of dispute, so it doesn’t come up in the future.
Puna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī …pe…
Furthermore, a mendicant is offensive and contemptuous …
issukī hoti maccharī …pe…
They’re jealous and stingy …
saṭho hoti māyāvī …
They’re devious and deceitful …
pāpiccho hoti micchādiṭṭhī …
They have corrupt wishes and wrong view …
sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī …pe…
They’re attached to their own views, holding them tight, and refusing to let go.
yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
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.
If 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.
If you don’t see it, you should practice so that it doesn’t come up in the future.
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
That’s how to give up this bad root of dispute, so it doesn’t come up in the future.
Cha dhātuyo—
Six elements:
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
earth, water, fire, air, space, and consciousness.
Cha nissaraṇiyā dhātuyo.
Six elements of escape:
Idhāvuso, bhikkhu evaṁ vadeyya:
Take a mendicant who says:
‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,
‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti.
Yet somehow ill will still occupies my mind.’
So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,
Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
yet somehow ill will still occupies the mind.
Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti.
For it is the heart’s release by love that is the escape from ill will.’
Idha panāvuso, bhikkhu evaṁ vadeyya:
Take another mendicant who says:
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti,
Yet somehow the thought of harming still occupies my mind.’
so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
They should be told, ‘Not so, venerable! …
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇā cetovimuttī’ti.
For it is the heart’s release by compassion that is the escape from thoughts of harming.’
Idha panāvuso, bhikkhu evaṁ vadeyya:
Take another mendicant who says:
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti,
Yet somehow discontent still occupies my mind.’
so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
They should be told, ‘Not so, venerable! …
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditā cetovimuttī’ti.
For it is the heart’s release by rejoicing that is the escape from discontent.’
Idha panāvuso, bhikkhu evaṁ vadeyya:
Take another mendicant who says:
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.
Yet somehow desire still occupies my mind.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
They should be told, ‘Not so, venerable! …
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa rāgo cittaṁ pariyādāya ṭhassati netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, rāgassa, yadidaṁ upekkhā cetovimuttī’ti.
For it is the heart’s release by equanimity that is the escape from desire.’
Idha panāvuso, bhikkhu evaṁ vadeyya:
Take another mendicant who says:
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me nimittānusāri viññāṇaṁ hotī’ti.
Yet somehow my consciousness still follows after signs.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
They should be told, ‘Not so, venerable! …
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti.
For it is the signless release of the heart that is the escape from all signs.’
Idha panāvuso, bhikkhu evaṁ vadeyya:
Take another mendicant who says:
‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi,
‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.
atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.
Yet somehow the dart of doubt and indecision still occupies my mind.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ asmīti vigate ayamahamasmīti asamanupassato,
It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,
atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
yet somehow the dart of doubt and indecision still occupy the mind.
Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’
Cha anuttariyāni—
Six unsurpassable things:
dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.
the unsurpassable seeing, listening, acquisition, training, service, and recollection.
Cha anussatiṭṭhānāni—
Six topics for recollection:
buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.
the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.
Cha satatavihārā.
Six consistent responses:
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.
Sotena saddaṁ sutvā …pe…
Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.
Chaḷābhijātiyo.
Six classes of rebirth:
Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.
Someone born into a dark class gives rise to a dark result.
Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.
Someone born into a dark class gives rise to a bright result.
Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.
Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright.
Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.
Someone born into a bright class gives rise to a bright result.
Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.
Someone born into a bright class gives rise to a dark result.
Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.
Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.
Cha nibbedhabhāgiyā saññā—
Six perceptions that help penetration:
aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;
These are the teachings grouped by six that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
7. Sattaka
7. Sevens
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;
There are teachings grouped by seven that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
Katame satta?
What are the teachings grouped by seven?
Satta ariyadhanāni—
Seven riches of the noble ones:
saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.
the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.
Satta bojjhaṅgā—
Seven awakening factors:
satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.
mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.
Satta samādhiparikkhārā—
Seven prerequisites for immersion:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.
right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.
Satta asaddhammā—
Seven bad qualities:
idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.
a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.
Satta saddhammā—
Seven good qualities:
idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.
a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise.
Satta sappurisadhammā—
Seven aspects of the teachings of the true persons:
idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.
a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows individuals.
Satta niddasavatthūni.
Seven qualifications for graduation:
Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.
A mendicant has a keen enthusiasm to undertake the training …
Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.
to examine the teachings …
Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.
to get rid of desires …
Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.
for retreat …
Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo.
to rouse up energy …
Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.
for mindfulness and alertness …
Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.
to penetrate theoretically. And they don’t lose these desires in the future.
Satta saññā—
Seven perceptions:
aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
Satta balāni—
Seven powers:
saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.
Satta viññāṇaṭṭhitiyo.
Seven planes of consciousness:
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṁ paṭhamā viññāṇaṭṭhiti.
This is the first plane of consciousness.
Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.
Ayaṁ dutiyā viññāṇaṭṭhiti.
This is the second plane of consciousness.
Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā.
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṁ tatiyā viññāṇaṭṭhiti.
This is the third plane of consciousness.
Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā.
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.
Ayaṁ catutthī viññāṇaṭṭhiti.
This is the fourth plane of consciousness.
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
There 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.
This is the fifth plane of consciousness.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṁ chaṭṭhī viññāṇaṭṭhiti.
This is the sixth plane of consciousness.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṁ sattamī viññāṇaṭṭhiti.
This is the seventh plane of consciousness.
Satta puggalā dakkhiṇeyyā—
Seven individuals worthy of a religious donation:
ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.
one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith.
Satta anusayā—
Seven underlying tendencies:
kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.
sensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance.
Satta saṁyojanāni—
Seven fetters:
anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ.
attraction, aversion, views, doubt, conceit, desire for continued existence, and ignorance.
Satta adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya—
Seven principles for the settlement of any disciplinary issues that might arise:
sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.
Resolution 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;
These are the teachings grouped by seven that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
Dutiyabhāṇavāro niṭṭhito.
The second recitation section is complete.
8. Aṭṭhaka
8. Eights
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;
There are teachings grouped by eight that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
Katame aṭṭha?
What are the teachings grouped by eight?
Aṭṭha micchattā—
Eight wrong ways:
micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi.
wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.
Aṭṭha sammattā—
Eight right ways:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Aṭṭha puggalā dakkhiṇeyyā—
Eight individuals worthy of a religious donation:
sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
Aṭṭha kusītavatthūni.
Eight grounds for laziness:
Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.
Firstly, a mendicant has some work to do.
Tassa evaṁ hoti:
They think:
‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.
‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’
So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṁ paṭhamaṁ kusītavatthu.
This is the first ground for laziness.
Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.
Furthermore, a mendicant has done some work.
Tassa evaṁ hoti:
They think:
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti.
‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’
So nipajjati na vīriyaṁ ārabhati …pe…
They lie down, and don’t rouse energy…
idaṁ dutiyaṁ kusītavatthu.
This is the second ground for laziness.
Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.
Furthermore, a mendicant has to go on a journey.
Tassa evaṁ hoti:
They think:
‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.
‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’
So nipajjati na vīriyaṁ ārabhati …
They lie down, and don’t rouse energy…
idaṁ tatiyaṁ kusītavatthu.
This is the third ground for laziness.
Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.
Furthermore, a mendicant has gone on a journey.
Tassa evaṁ hoti:
They think:
‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti.
‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’
So nipajjati na vīriyaṁ ārabhati …
They lie down, and don’t rouse energy…
idaṁ catutthaṁ kusītavatthu.
This is the fourth ground for laziness.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
Tassa evaṁ hoti:
They think:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti.
‘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 …
They lie down, and don’t rouse energy…
idaṁ pañcamaṁ kusītavatthu.
This is the fifth ground for laziness.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
Tassa evaṁ hoti:
They think:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī’ti.
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’
So nipajjati na vīriyaṁ ārabhati …
They lie down, and don’t rouse energy…
idaṁ chaṭṭhaṁ kusītavatthu.
This is the sixth ground for laziness.
Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.
Furthermore, a mendicant feels a little sick.
Tassa evaṁ hoti:
They think:
‘uppanno kho me ayaṁ appamattako ābādho;
‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’
atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti.
So nipajjati na vīriyaṁ ārabhati …
They lie down, and don’t rouse energy…
idaṁ sattamaṁ kusītavatthu.
This is the seventh ground for laziness.
Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.
Furthermore, a mendicant has recently recovered from illness.
Tassa evaṁ hoti:
They think:
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti.
‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’
So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṁ aṭṭhamaṁ kusītavatthu.
This is the eighth ground for laziness.
Aṭṭha ārambhavatthūni.
Eight grounds for arousing energy:
Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.
Firstly, a mendicant has some work to do.
Tassa evaṁ hoti:
They think:
‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti.
‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṁ paṭhamaṁ ārambhavatthu.
This is the first ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.
Furthermore, a mendicant has done some work.
Tassa evaṁ hoti:
They think:
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…
‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’
so vīriyaṁ ārabhati …
They rouse up energy…
idaṁ dutiyaṁ ārambhavatthu.
This is the second ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.
Furthermore, a mendicant has to go on a journey.
Tassa evaṁ hoti:
They think:
‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ.
‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’
Handāhaṁ vīriyaṁ ārabhāmi …pe…
so vīriyaṁ ārabhati …
They rouse up energy…
idaṁ tatiyaṁ ārambhavatthu.
This is the third ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.
Furthermore, a mendicant has gone on a journey.
Tassa evaṁ hoti:
They think:
‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…
‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’
so vīriyaṁ ārabhati …
They rouse up energy…
idaṁ catutthaṁ ārambhavatthu.
This is the fourth ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
Tassa evaṁ hoti:
They think:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’
so vīriyaṁ ārabhati …
They rouse up energy…
idaṁ pañcamaṁ ārambhavatthu.
This is the fifth ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
Tassa evaṁ hoti:
They think:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’
so vīriyaṁ ārabhati …
They rouse up energy…
idaṁ chaṭṭhaṁ ārambhavatthu.
This is the sixth ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.
Furthermore, a mendicant feels a little sick.
Tassa evaṁ hoti:
They think:
‘uppanno kho me ayaṁ appamattako ābādho, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi …pe…
‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’
so vīriyaṁ ārabhati …
They rouse up energy…
idaṁ sattamaṁ ārambhavatthu.
This is the seventh ground for arousing energy.
Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.
Furthermore, a mendicant has recently recovered from illness.
Tassa evaṁ hoti:
They think:
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.
‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṁ aṭṭhamaṁ ārambhavatthu.
This is the eighth ground for arousing energy.
Aṭṭha dānavatthūni.
Eight reasons to give:
Āsajja dānaṁ deti, bhayā dānaṁ deti, ‘adāsi me’ti dānaṁ deti, ‘dassati me’ti dānaṁ deti, ‘sāhu dānan’ti dānaṁ deti, ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ na dātun’ti dānaṁ deti, ‘idaṁ me dānaṁ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṁ deti.
Someone might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’
Cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.
Aṭṭha dānūpapattiyo.
Eight rebirths by giving:
Idhāvuso, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So yaṁ deti taṁ paccāsīsati.
Whatever they give they expect back.
So passati khattiyamahāsālaṁ vā brāhmaṇamahāsālaṁ vā gahapatimahāsālaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.
They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.
Tassa evaṁ hoti:
They think:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.
They settle on that thought, 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.
But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
The heart’s wish of an ethical person succeeds because of their purity.
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.
Next, someone gives to ascetics or brahmins.
So yaṁ deti taṁ paccāsīsati.
Whatever they give they expect back.
Tassa sutaṁ hoti:
And they’ve heard:
‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The gods of the four great kings are long-lived, beautiful, and very happy.’
Tassa evaṁ hoti:
They think:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.
They 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.
But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
The heart’s wish of an ethical person succeeds because of their purity.
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.
Next, someone gives to ascetics or brahmins.
So yaṁ deti taṁ paccāsīsati.
Whatever they give they expect back.
Tassa sutaṁ hoti:
And they’ve heard:
‘tāvatiṁsā devā …pe…
‘The gods of the thirty-three …
yāmā devā …pe…
the gods of Yama …
tusitā devā …pe…
the joyful gods …
nimmānaratī devā …pe…
the gods who love to create …
paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
the gods who control what is created by others are long-lived, beautiful, and very happy.’
Tassa evaṁ hoti:
They think:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who control what is created by others!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.
They 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.
But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
The heart’s wish of an ethical person succeeds because of their purity.
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So yaṁ deti taṁ paccāsīsati.
Whatever they give they expect back.
Tassa sutaṁ hoti:
And they’ve heard:
‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The gods of the Divinity’s host are long-lived, beautiful, and very happy.’
Tassa evaṁ hoti:
They think:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divinity’s host!’
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.
They 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;
But I say that this is only for those of ethical conduct, not for the unethical.
vītarāgassa no sarāgassa.
And for those free of desire, not those with desire.
Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā.
The heart’s wish of an ethical person succeeds because of their freedom from desire.
Aṭṭha parisā—
Eight assemblies:
khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.
the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.
Aṭṭha lokadhammā—
Eight worldly conditions:
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca.
gain and loss, fame and disgrace, blame and praise, pleasure and pain.
Aṭṭha abhibhāyatanāni.
Eight dimensions of mastery:
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
Idaṁ paṭhamaṁ abhibhāyatanaṁ.
This is the first dimension of mastery.
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
evaṁsaññī hoti.
Idaṁ dutiyaṁ abhibhāyatanaṁ.
This is the second dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
Idaṁ tatiyaṁ abhibhāyatanaṁ.
This is the third dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
Idaṁ catutthaṁ abhibhāyatanaṁ.
This is the fourth dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.
Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;
They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṁ pañcamaṁ abhibhāyatanaṁ.
This is the fifth dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;
They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.
This is the sixth dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.
Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṁ sattamaṁ abhibhāyatanaṁ.
This is the seventh dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.
Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.
This is the eighth dimension of mastery.
Aṭṭha vimokkhā.
Eight liberations:
Rūpī rūpāni passati.
Having physical form, they see forms.
Ayaṁ paṭhamo vimokkho.
This is the first liberation.
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati.
Not perceiving physical form internally, they see forms externally.
Ayaṁ dutiyo vimokkho.
This is the second liberation.
Subhanteva adhimutto hoti.
They’re focused only on beauty.
Ayaṁ tatiyo vimokkho.
This is the third liberation.
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Going totally beyond perceptions of form, with the 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.
This is the fourth liberation.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Ayaṁ pañcamo vimokkho.
This is the fifth liberation.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Ayaṁ chaṭṭho vimokkho.
This is the sixth liberation.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Ayaṁ sattamo vimokkho.
This is the seventh liberation.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
Ayaṁ aṭṭhamo vimokkho.
This is the eighth liberation.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;
These are the teachings grouped by eight that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
9. Navaka
9. Nines
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā;
There are teachings grouped by nine that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
Katame nava?
What are the teachings grouped by nine?
Nava āghātavatthūni.
Nine grounds for resentment:
‘Anatthaṁ me acarī’ti āghātaṁ bandhati;
Thinking: ‘They did wrong to me,’ you harbor resentment.
‘anatthaṁ me caratī’ti āghātaṁ bandhati;
Thinking: ‘They are doing wrong to me’ …
‘anatthaṁ me carissatī’ti āghātaṁ bandhati;
‘They will do wrong to me’ …
‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe…
‘They did wrong by someone I love’ …
anatthaṁ caratīti āghātaṁ bandhati …pe…
‘They are doing wrong by someone I love’ …
anatthaṁ carissatīti āghātaṁ bandhati;
‘They will do wrong by someone I love’ …
‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe…
‘They helped someone I dislike’ …
atthaṁ caratīti āghātaṁ bandhati …pe…
‘They are helping someone I dislike’ …
atthaṁ carissatīti āghātaṁ bandhati.
Thinking: ‘They will help someone I dislike,’ you harbor resentment.
Nava āghātapaṭivinayā.
Nine ways to get rid of resentment:
‘Anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.
‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
Thinking: ‘They are doing wrong to me …’ …
‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
‘They will do wrong to me …’ …
‘piyassa me manāpassa anatthaṁ acari …pe…
‘They did wrong by someone I love …’ …
anatthaṁ carati …pe…
‘They are doing wrong by someone I love …’ …
anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
‘They will do wrong by someone I love …’ …
‘appiyassa me amanāpassa atthaṁ acari …pe…
‘They helped someone I dislike …’ …
atthaṁ carati …pe…
‘They are helping someone I dislike …’ …
atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti.
Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.
Nava sattāvāsā.
Nine abodes of sentient beings:
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṁ paṭhamo sattāvāso.
This is the first abode of sentient beings.
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.
Ayaṁ dutiyo sattāvāso.
This is the second abode of sentient beings.
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṁ tatiyo sattāvāso.
This is the third abode of sentient beings.
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.
Ayaṁ catuttho sattāvāso.
This is the fourth abode of sentient beings.
Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.
Ayaṁ pañcamo sattāvāso.
This is the fifth abode of sentient beings.
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
There are sentient beings that have gone totally beyond perceptions of form. With the 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.
This is the sixth abode of sentient beings.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṁ sattamo sattāvāso.
This is the seventh abode of sentient beings.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṁ aṭṭhamo sattāvāso.
This is the eighth abode of sentient beings.
Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā.
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.
Ayaṁ navamo sattāvāso.
This is the ninth abode of sentient beings.
Nava akkhaṇā asamayā brahmacariyavāsāya.
Nine lost opportunities for spiritual practice:
Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.
Ayañca puggalo nirayaṁ upapanno hoti.
But that individual has been reborn in hell.
Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.
This is the first lost opportunity for spiritual practice.
Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
Furthermore, a Realized One has arisen in the world.
Ayañca puggalo tiracchānayoniṁ upapanno hoti.
But that individual has been reborn in the animal realm.
Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya.
This is the second lost opportunity for spiritual practice.
Puna caparaṁ …pe…
Furthermore, a Realized One has arisen in the world.
pettivisayaṁ upapanno hoti.
But an individual has been reborn in the ghost realm.
Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya.
This is the third lost opportunity for spiritual practice.
Puna caparaṁ …pe…
Furthermore, a Realized One has arisen in the world.
asurakāyaṁ upapanno hoti.
But that individual has been reborn among the titans.
Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.
This is the fourth lost opportunity for spiritual practice.
Puna caparaṁ …pe…
Furthermore, a Realized One has arisen in the world.
aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti.
But that individual has been reborn in one of the long-lived orders of gods.
Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.
This is the fifth lost opportunity for spiritual practice.
Puna caparaṁ …pe…
Furthermore, a Realized One has arisen in the world.
paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.
But 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.
This is the sixth lost opportunity for spiritual practice.
Puna caparaṁ …pe…
Furthermore, a Realized One has arisen in the world.
majjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano:
And 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.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’
Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.
This is the seventh lost opportunity for spiritual practice.
Puna caparaṁ …pe…
Furthermore, a Realized One has arisen in the world.
majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.
And 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.
This is the eighth lost opportunity for spiritual practice.
Puna caparaṁ, āvuso, tathāgato ca loke na uppanno hoti arahaṁ sammāsambuddho,
Furthermore, 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.
so 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.
This is the ninth lost opportunity for spiritual practice.
Nava anupubbavihārā.
Nine progressive meditations:
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
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.
Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.
Going 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.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
Nava anupubbanirodhā.
Nine progressive cessations:
Paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti.
For someone who has attained the first absorption, sensual perceptions have ceased.
Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti.
For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.
Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti.
For someone who has attained the third absorption, rapture has ceased.
Catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti.
For someone who has attained the fourth absorption, breathing has ceased.
Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti.
For someone who has attained the dimension of infinite space, the perception of form has ceased.
Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.
Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.
Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.
Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā.
These are the teachings grouped by nine that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
10. Dasaka
10. Tens
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.
There are teachings grouped by ten that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
You should all recite these in concert.
Katame dasa?
What are the teachings grouped by ten?
Dasa nāthakaraṇā dhammā.
Ten qualities that serve as protector:
Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.
Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and 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.
This is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.
Yaṁpāvuso, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā.
Ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
Furthermore, a mendicant has good friends, companions, and associates.
Yaṁpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
Ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ.
Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
Yaṁpāvuso, bhikkhu suvaco hoti …pe… padakkhiṇaggāhī anusāsaniṁ.
Ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ.
Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
Yaṁpāvuso, bhikkhu yāni tāni sabrahmacārīnaṁ …pe… alaṁ saṁvidhātuṁ.
Ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo.
Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training.
Yaṁpāvuso, bhikkhu dhammakāmo hoti …pe… uḷārapāmojjo.
Ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.
Furthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.
Yaṁpāvuso, bhikkhu santuṭṭho hoti …pe… parikkhārehi.
Ayampi dhammo nāthakaraṇo.
This 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.
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Yaṁpāvuso, bhikkhu āraddhavīriyo viharati …pe… anikkhittadhuro kusalesu dhammesu.
Ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.
Yaṁpāvuso, bhikkhu satimā hoti …pe… saritā anussaritā.
Ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Puna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Yaṁpāvuso, bhikkhu paññavā hoti …pe… sammādukkhakkhayagāminiyā.
Ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.
Dasa kasiṇāyatanāni.
Ten universal dimensions of meditation:
Pathavīkasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.
Someone perceives the meditation on universal earth above, below, across, undivided and limitless.
Āpokasiṇameko sañjānāti …pe…
They perceive the meditation on universal water …
tejokasiṇameko sañjānāti …
the meditation on universal fire …
vāyokasiṇameko sañjānāti …
the meditation on universal air …
nīlakasiṇameko sañjānāti …
the meditation on universal blue …
pītakasiṇameko sañjānāti …
the meditation on universal yellow …
lohitakasiṇameko sañjānāti …
the meditation on universal red …
odātakasiṇameko sañjānāti …
the meditation on universal white …
ākāsakasiṇameko sañjānāti …
the meditation on universal space …
viññāṇakasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.
They perceive the meditation on universal consciousness above, below, across, undivided and limitless.
Dasa akusalakammapathā—
Ten ways of doing unskillful deeds:
pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.
killing living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view.
Dasa kusalakammapathā—
Ten ways of doing skillful deeds:
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.
refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, backbiting, harsh, or nonsensical; contentment, good will, and right view.
Dasa ariyavāsā.
Ten abodes of the noble ones:
Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.
A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has 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?
And how has a mendicant given up five factors?
Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.
It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.
That’s how a mendicant has given up five factors.
Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?
And how does a mendicant possess six factors?
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.
Sotena saddaṁ sutvā …pe…
Hearing a sound with their ears … 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.
Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.
Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.
That’s how a mendicant possesses six factors.
Kathañcāvuso, bhikkhu ekārakkho hoti?
And how does a mendicant have a single guard?
Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.
It’s when a mendicant’s heart is guarded by mindfulness.
Evaṁ kho, āvuso, bhikkhu ekārakkho hoti.
That’s how a mendicant has a single guard.
Kathañcāvuso, bhikkhu caturāpasseno hoti?
And how does a mendicant have four supports?
Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.
Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti.
That’s how a mendicant has four supports.
Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?
And how has a mendicant cast aside idiosyncratic interpretations of the truth?
Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has cast out, cast aside, thrown out, discarded, let go of, given up, and relinquished all these.
Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.
That’s how a mendicant has cast aside idiosyncratic interpretations of the truth.
Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?
And how has a mendicant totally given up searching?
Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.
It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.
Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.
That’s how a mendicant has totally given up searching.
Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti?
And how does a mendicant have unsullied intentions?
Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti.
It’s when they’ve given up sensual, malicious, and cruel intentions.
Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.
That’s how a mendicant has unsullied intentions.
Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?
And how has a mendicant stilled the physical process?
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
It’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.
That’s how a mendicant has stilled the physical process.
Kathañcāvuso, bhikkhu suvimuttacitto hoti?
And how is a mendicant well freed in mind?
Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti.
It’s when a mendicant’s mind is freed from greed, hate, and delusion.
Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti.
That’s how a mendicant is well freed in mind.
Kathañcāvuso, bhikkhu suvimuttapañño hoti?
And how is a mendicant well freed by wisdom?
Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.
It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
‘Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.
‘Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.
Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti.
That’s how a mendicant’s mind is well freed by wisdom.
Dasa asekkhā dhammā—
Ten qualities of an adept:
asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti.
an adept’s right view, right 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.
Reverends, 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.
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”
Atha kho bhagavā uṭṭhahitvā āyasmantaṁ sāriputtaṁ āmantesi:
Then the Buddha got up and said to Venerable Sāriputta,
“sādhu sādhu, sāriputta,
“Good, good, Sāriputta!
sādhu kho tvaṁ, sāriputta, bhikkhūnaṁ saṅgītipariyāyaṁ abhāsī”ti.
It’s good that you’ve taught this exposition of the reciting in concert.”
Idamavocāyasmā sāriputto, samanuñño satthā ahosi.
That is what Venerable Sāriputta said, and the teacher approved.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what Sāriputta said.
Saṅgītisuttaṁ niṭṭhitaṁ dasamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
So I have heard.
At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā.
There he stayed in Cunda the smith’s mango grove.
Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any human at all.
The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove.
Then they went up to the Buddha, bowed, sat down to one side, and said to him,
“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.
May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it.
That would be for the lasting welfare and happiness of the Mallas of Pāvā.”
The Buddha consented in silence.
Then, 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,
bowed, stood to one side,
and told him of their preparations, saying,
“Please, sir, come at your convenience.”
Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east.
The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.
The Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he sent them off,
“The night is getting late, Vāseṭṭhas.
Please go at your convenience.”
“Yes, sir,” replied the Mallas. They rose from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Soon after they left, the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta,
“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness.
Give them some Dhamma talk as you feel inspired.
My back is sore,
I’ll stretch it.”
“Yes, sir,” Sāriputta replied.
And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā.
With his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed words:
“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!”
You’d think there was nothing but slaughter going on among the Jain ascetics.
And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.
Then Sāriputta told the mendicants about these things. He went on to say,
“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.
But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
And what is that teaching?
1. Ones
There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
What are the teachings grouped by one?
All sentient beings are sustained by food.
All sentient beings are sustained by conditions.
These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
2. Twos
There are teachings grouped by two that have been rightly explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by two?
Name and form.
Ignorance and craving for continued existence.
Views favoring existence and views favoring nonexistence.
Lack of conscience and prudence.
Conscience and prudence.
Being hard to admonish and having bad friends.
Being easy to admonish and having good friends.
Skill in offenses and skill in resolving offenses.
Skill in meditative attainments and skill in emerging from those attainments.
Skill in the elements and skill in application of mind.
Skill in the sense fields and skill in dependent origination.
Skill in what is possible and skill in what is impossible.
Integrity and scrupulousness.
Patience and gentleness.
Camaraderie and hospitality.
Harmlessness and purity.
Lack of mindfulness and lack of situational awareness.
Mindfulness and situational awareness.
Not guarding the sense doors and eating too much.
Guarding the sense doors and moderation in eating.
The power of reflection and the power of development.
The power of mindfulness and the power of immersion.
Serenity and discernment.
The basis of serenity and the basis of exertion.
Exertion, and not being scattered.
Failure in ethics and failure in view.
Accomplishment in ethics and accomplishment in view.
Purification of ethics and purification of view.
Purification of view and making an effort in line with that view.
Inspiration, and making a suitable effort when inspired by inspiring places.
To never be content with skillful qualities, and to never stop trying.
Knowledge and freedom.
Knowledge of ending and knowledge of non-arising.
These are the teachings grouped by two that have been rightly explained by the Buddha.
You should all recite these in concert.
3. Threes
There are teachings grouped by three that have been rightly explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by three?
Three unskillful roots:
greed, hate, and delusion.
Three skillful roots:
contentment, love, and understanding.
Three ways of performing bad conduct:
by body, speech, and mind.
Three ways of performing good conduct:
by body, speech, and mind.
Three unskillful thoughts:
sensuality, malice, and cruelty.
Three skillful thoughts:
renunciation, good will, and harmlessness.
Three unskillful intentions:
sensuality, malice, and cruelty.
Three skillful intentions:
renunciation, good will, and harmlessness.
Three unskillful perceptions:
sensuality, malice, and cruelty.
Three skillful perceptions:
renunciation, good will, and harmlessness.
Three unskillful elements:
sensuality, malice, and cruelty.
Three skillful elements:
renunciation, good will, and harmlessness.
Another three elements:
sensuality, form, and formlessness.
Another three elements:
form, formlessness, and cessation.
Another three elements:
lower, middle, and higher.
Three cravings:
for sensual pleasures, for existence, and for nonexistence.
Another three cravings:
sensuality, form, and formlessness.
Another three cravings:
form, formlessness, and cessation.
Three fetters:
substantialist view, doubt, and misapprehension of precepts and observances.
Three defilements:
sensuality, desire for continued existence, and ignorance.
Three realms of existence:
sensual, form, and formless.
Three searches:
for sensual pleasures, for continued existence, and for a spiritual path.
Three kinds of discrimination:
‘I’m better’, ‘I’m equal’, and ‘I’m worse’.
Three periods:
past, future, and present.
Three extremes:
substantial reality, the origin of substantial reality, and the cessation of substantial reality.
Three feelings:
pleasure, pain, and neutral.
Three forms of suffering:
the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing.
Three heaps:
the heap of surety in the wrong way, the heap of surety in the right way, and the heap of lack of surety.
Three darknesses:
one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present.
Three things a Realized One need not hide:
The Realized One’s behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking:
‘Don’t let others find this out about me!’
Three possessions:
greed, hate, and delusion.
Three fires:
greed, hate, and delusion.
Another three fires:
a fire for those worthy of offerings dedicated to the gods, a fire for householders, and a fire for those worthy of a religious donation.
Threefold classification of the physical:
visible and resistant, invisible and resistant, and invisible and non-resistant.
Three choices:
good choices, bad choices, and imperturbable choices.
Three individuals:
a trainee, an adept, and one who is neither a trainee nor an adept.
Three seniors:
a senior by birth, a senior in the teaching, and a senior by convention.
Three grounds for making merit:
giving, ethical conduct, and meditation.
Three grounds for accusations:
what is seen, heard, and suspected.
Three kinds of sensual rebirth:
There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld.
This is the first kind of sensual rebirth.
There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the gods who love to create.
This is the second kind of sensual rebirth.
There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the gods who control what is created by others.
This is the third kind of sensual rebirth.
Three kinds of pleasant rebirth:
There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of the Divinity’s host.
This is the first pleasant rebirth.
There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.
Every so often they feel inspired to exclaim:
‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of streaming radiance.
This is the second pleasant rebirth.
There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.
Since they’re truly content, they experience pleasure. Namely, the gods of universal beauty.
This is the third pleasant rebirth.
Three kinds of wisdom:
the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept.
Another three kinds of wisdom:
wisdom produced by thought, learning, and meditation.
Three weapons:
learning, seclusion, and wisdom.
Three faculties:
the faculty of understanding that enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened.
Three eyes:
the eye of the flesh, the eye of clairvoyance, and the eye of wisdom.
Three trainings:
in higher ethics, higher mind, and higher wisdom.
Three kinds of development:
the development of physical endurance, the development of the mind, and the development of wisdom.
Three unsurpassable qualities:
unsurpassable seeing, practice, and freedom.
Three kinds of immersion:
Immersion with placing the mind and keeping it connected. Immersion without placing the mind, merely keeping it connected. Immersion without placing the mind or keeping it connected.
Another three kinds of immersion:
emptiness, signless, and undirected.
Three purities:
purity of body, speech, and mind.
Three kinds of sagacity:
sagacity of body, speech, and mind.
Three skills:
skill in progress, skill in regress, and skill in means.
Three vanities:
the vanity of health, the vanity of youth, and the vanity of life.
Three ways of putting something in charge:
putting oneself, the world, or the teaching in charge.
Three topics of discussion:
You might discuss the past:
‘That is how it was in the past.’
You might discuss the future:
‘That is how it will be in the future.’
Or you might discuss the present:
‘This is how it is at present.’
Three knowledges:
recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
Three meditative abidings:
the heavenly meditation, the divine meditation, and the noble meditation.
Three demonstrations:
The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.
These are the teachings grouped by three that have been rightly explained by the Buddha.
You should all recite these in concert.
4. Fours
There are teachings grouped by four that have been rightly explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by four?
Four kinds of mindfulness meditation:
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Four right efforts:
A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
Four bases of psychic power:
A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.
They develop the basis of psychic power that has immersion due to mental development, and active effort.
They develop the basis of psychic power that has immersion due to energy, and active effort.
They develop the basis of psychic power that has immersion due to inquiry, and active effort.
Four absorptions:
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
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.
Four ways of developing immersion further:
There is a way of developing immersion further that leads to blissful meditation in this life.
There is a way of developing immersion further that leads to gaining knowledge and vision.
There is a way of developing immersion further that leads to mindfulness and awareness.
There is a way of developing immersion further that leads to the ending of defilements.
And what is the way of developing immersion further that leads to blissful meditation in this life?
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …
second absorption …
fourth absorption.
This is the way of developing immersion further that leads to blissful meditation in this life.
And what is the way of developing immersion further that leads to gaining knowledge and vision?
A mendicant applies their mind to the perception of light, focusing on the perception of day regardless of whether it’s night or day.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
This is the way of developing immersion further that leads to gaining knowledge and vision.
And what is the way of developing immersion further that leads to mindfulness and awareness?
A mendicant knows feelings as they arise, as they remain, and as they go away.
They know perceptions as they arise, as they remain, and as they go away.
They know thoughts as they arise, as they remain, and as they go away.
This is the way of developing immersion further that leads to mindfulness and awareness.
And what is the way of developing immersion further that leads to the ending of defilements?
A mendicant meditates observing rise and fall in the five grasping aggregates.
‘Such is form, such is the origin of form, such is the ending of form.
Such are feelings …
perceptions …
choices …
consciousness, such is the origin of consciousness, such is the ending of consciousness.’
This is the way of developing immersion further that leads to the ending of defilements.
Four limitless states:
A mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
They meditate spreading a heart full of compassion …
rejoicing …
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Four formless states:
A 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.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Four supports:
After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.
Four noble traditions:
A 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.
A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.
Furthermore, a mendicant is content with any kind of almsfood …
Furthermore, a mendicant is content with any kind of lodgings …
Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation.
A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.
Four efforts:
The efforts to restrain, to give up, to develop, and to preserve.
And what is the effort to restrain?
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
When they hear a sound with their ears …
When they smell an odor with their nose …
When they taste a flavor with their tongue …
When they feel a touch with their body …
When they know an idea with their mind, they don’t get caught up in the features and details.
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
This is called the effort to restrain.
And what is the effort to give up?
It’s when a mendicant doesn’t tolerate a sensual,
malicious,
or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and obliterates it.
They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
This is called the effort to give up.
And what is the effort to develop?
It’s when a mendicant develops the awakening factors of mindfulness,
investigation of principles,
energy,
rapture,
tranquility,
immersion,
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
This is called the effort to develop.
And what is the effort to preserve?
It’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.
This is called the effort to preserve.
Four knowledges:
knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge.
Another four knowledges:
knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Four factors for stream-entry:
associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.
Four factors of a stream-enterer:
A noble disciple has experiential confidence in the Buddha:
‘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.’
They have experiential confidence in the teaching:
‘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.’
They have experiential confidence in the Saṅgha:
‘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.’
And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Four fruits of the ascetic life:
stream-entry, once-return, non-return, and perfection.
Four elements:
earth, water, fire, and air.
Four foods:
edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.
Four grounds for consciousness:
As 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.
Or consciousness gets involved with feeling …
Or consciousness gets involved with perception …
Or 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.
Four prejudices:
making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
Four things that give rise to craving:
Craving arises in a mendicant for the sake of robes,
almsfood,
lodgings,
or rebirth in this or that state.
Four ways of practice:
painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.
Another four ways of practice:
impatient practice, patient practice, taming practice, and calming practice.
Four footprints of the Dhamma:
contentment, good will, right mindfulness, and right immersion.
Four ways of taking up practices:
There is a way of taking up practices that is painful now and results in future pain.
There is a way of taking up practices that is painful now but results in future pleasure.
There is a way of taking up practices that is pleasant now but results in future pain.
There is a way of taking up practices that is pleasant now and results in future pleasure.
Four spectrums of the teaching:
ethics, immersion, wisdom, and freedom.
Four powers:
energy, mindfulness, immersion, and wisdom.
Four foundations:
the foundations of wisdom, truth, generosity, and peace.
Four ways of answering questions:
There is a question that should be answered categorically. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside.
Four deeds:
There are deeds that are dark with dark result.
There are deeds that are bright with bright result.
There are deeds that are dark and bright with dark and bright result.
There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Four things to be realized:
Past lives are to be realized with recollection.
The passing away and rebirth of sentient beings is to be realized with vision.
The eight liberations are to be realized with direct meditative experience.
The ending of defilements is to be realized with wisdom.
Four floods:
the floods of sensuality, desire for rebirth, views, and ignorance.
Four yokes:
the yokes of sensuality, desire for rebirth, views, and ignorance.
Four unyokings:
unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.
Four ties:
the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.
Four kinds of grasping:
grasping at sensual pleasures, views, precepts and observances, and theories of a self.
Four kinds of reproduction:
reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.
Four kinds of conception:
Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.
Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.
Four kinds of incarnation:
There is an incarnation where only one’s own intention is effective, not that of others.
There is an incarnation where only the intention of others is effective, not one’s own.
There is an incarnation where both one’s own and others’ intentions are effective.
There is an incarnation where neither one’s own nor others’ intentions are effective.
Four ways of purifying a religious donation:
There’s a religious donation that’s purified by the giver, not the recipient.
There’s a religious donation that’s purified by the recipient, not the giver.
There’s a religious donation that’s purified by neither the giver nor the recipient.
There’s a religious donation that’s purified by both the giver and the recipient.
Four ways of being inclusive:
giving, kindly words, taking care, and equality.
Four ignoble expressions:
speech that’s false, backbiting, harsh, or nonsensical.
Four noble expressions:
refraining from speech that’s false, backbiting, harsh, or nonsensical.
Another four ignoble expressions:
saying you’ve seen, heard, thought, or known something, but you haven’t.
Another four noble expressions:
saying you haven’t seen, heard, thought, or known something, and you haven’t.
Another four ignoble expressions:
saying you haven’t seen, heard, thought, or known something, and you have.
Another four noble expressions:
saying you’ve seen, heard, thought, or known something, and you have.
Four individuals:
One individual mortifies themselves, committed to the practice of mortifying themselves.
One individual mortifies others, committed to the practice of mortifying others.
One individual mortifies themselves and others, committed to the practice of mortifying themselves and others.
One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.
They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.
Another four individuals:
One individual practices to benefit themselves, but not others.
One individual practices to benefit others, but not themselves.
One individual practices to benefit neither themselves nor others.
One individual practices to benefit both themselves and others.
Another four individuals:
the dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.
Another four individuals:
the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.
These are the teachings grouped by four that have been rightly explained by the Buddha.
You should all recite these in concert.
The first recitation section is complete.
5. Fives
There are teachings grouped by five that have been rightly explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by five?
Five aggregates:
form, feeling, perception, choices, and consciousness.
Five grasping aggregates:
form, feeling, perception, choices, and consciousness.
Five kinds of sensual stimulation:
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
Sounds known by the ear …
Smells known by the nose …
Tastes known by the tongue …
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
Five destinations:
hell, the animal realm, the ghost realm, humanity, and the gods.
Five kinds of stinginess:
stinginess with dwellings, families, material things, praise, and the teachings.
Five hindrances:
sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Five lower fetters:
substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.
Five higher fetters:
desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Five precepts:
refraining from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.
Five things that can’t be done:
A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a layperson.
Five losses:
loss of relatives, wealth, health, ethics, and view.
It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Five endowments:
endowment with relatives, wealth, health, ethics, and view.
It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Five drawbacks for an unethical person because of their failure in ethics:
Firstly, an unethical person loses great wealth on account of negligence.
This is the first drawback.
Furthermore, an unethical person gets a bad reputation.
This is the second drawback.
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
This is the third drawback.
Furthermore, an unethical person feels lost when they die.
This is the fourth drawback.
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
This is the fifth drawback.
Five benefits for an ethical person because of their accomplishment in ethics:
Firstly, an ethical person gains great wealth on account of diligence.
This is the first benefit.
Furthermore, an ethical person gets a good reputation.
This is the second benefit.
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
This is the third benefit.
Furthermore, an ethical person dies not feeling lost.
This is the fourth benefit.
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
This is the fifth benefit.
A mendicant who wants to accuse another should first establish five things in themselves:
I will speak at the right time, not at the wrong time.
I will speak truthfully, not falsely.
I will speak gently, not harshly.
I will speak beneficially, not harmfully.
I will speak lovingly, not from secret hate.
A mendicant who wants to accuse another should first establish these five things in themselves.
Five factors that support meditation:
A mendicant has faith in the Realized One’s awakening:
‘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.’
They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Five pure abodes:
Aviha, Atappa, the gods fair to see, the fair seeing gods, and Akaniṭṭha.
Five non-returners:
one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.
Five kinds of hard-heartedness:
Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.
Furthermore, a mendicant has doubts about the teaching …
the Saṅgha …
the training …
A mendicant is angry and upset with their spiritual companions, resentful and closed off.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness.
Five shackles of the heart:
Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
This is the first shackle of the heart.
Furthermore, a mendicant isn’t free of greed for the body …
They’re not free of greed for form …
They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing …
They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
This is the fifth shackle of the heart.
Five faculties:
eye, ear, nose, tongue, and body.
Another five faculties:
pleasure, pain, happiness, sadness, and equanimity.
Another five faculties:
faith, energy, mindfulness, immersion, and wisdom.
Five elements of escape:
Take 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.
But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.
Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.
They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.
This is how the escape from sensual pleasures is explained.
Take another case where a mendicant focuses on ill will, but their mind does not leap forth …
But when they focus on good will, their mind leaps forth …
Their mind is in a good state … well detached from ill will.
They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.
This is how the escape from ill will is explained.
Take another case where a mendicant focuses on harming, but their mind does not leap forth …
But when they focus on compassion, their mind leaps forth …
Their mind is in a good state … well detached from harming.
They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.
This is how the escape from harming is explained.
Take another case where a mendicant focuses on form, but their mind does not leap forth …
But when they focus on the formless, their mind leaps forth …
Their mind is in a good state … well detached from forms.
They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.
This is how the escape from forms is explained.
Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided.
But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.
Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.
They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.
This is how the escape from substantial reality is explained.
Five opportunities for freedom:
Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.
This is the first opportunity for freedom.
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. …
Or the mendicant rehearses the teaching in detail as they learned and memorized it. …
Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. …
Or a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.
This is the fifth opportunity for freedom.
Five perceptions that ripen in freedom:
the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
These are the teachings grouped by five that have been rightly explained by the Buddha.
You should all recite these in concert.
6. Sixes
There are teachings grouped by six that have been rightly explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by six?
Six interior sense fields:
eye, ear, nose, tongue, body, and mind.
Six exterior sense fields:
sights, sounds, smells, tastes, touches, and ideas.
Six classes of consciousness:
eye, ear, nose, tongue, body, and mind consciousness.
Six classes of contact:
contact through the eye, ear, nose, tongue, body, and mind.
Six classes of feeling:
feeling born of contact through the eye, ear, nose, tongue, body, and mind.
Six classes of perception:
perceptions of sights, sounds, smells, tastes, touches, and ideas.
Six bodies of intention:
intention regarding sights, sounds, smells, tastes, touches, and ideas.
Six classes of craving:
craving for sights, sounds, smells, tastes, touches, and ideas.
Six kinds of disrespect:
A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Six kinds of respect:
A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Six preoccupations with happiness:
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness.
Hearing a sound with the ear …
Smelling an odor with the nose …
Tasting a flavor with the tongue …
Encountering a touch with the body …
Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for happiness.
Six preoccupations with sadness:
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for sadness. …
Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for sadness.
Six preoccupations with equanimity:
Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for equanimity. …
Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for equanimity.
Six warm-hearted qualities:
Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private.
This too is a warm-hearted quality.
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private.
This too is a warm-hearted quality.
Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.
This too is a warm-hearted quality.
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
This too is a warm-hearted quality.
They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering.
This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Six roots of dispute:
Firstly, a mendicant is irritable and acrimonious.
Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
They 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.
If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.
If you don’t see it, you should practice so that it doesn’t come up in the future.
That’s how to give up this bad root of dispute, so it doesn’t come up in the future.
Furthermore, a mendicant is offensive and contemptuous …
They’re jealous and stingy …
They’re devious and deceitful …
They have corrupt wishes and wrong view …
They’re attached to their own views, holding them tight, and refusing to let go.
If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.
If you don’t see it, you should practice so that it doesn’t come up in the future.
That’s how to give up this bad root of dispute, so it doesn’t come up in the future.
Six elements:
earth, water, fire, air, space, and consciousness.
Six elements of escape:
Take a mendicant who says:
‘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.
Yet somehow ill will still occupies my mind.’
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,
yet somehow ill will still occupies the mind.
For it is the heart’s release by love that is the escape from ill will.’
Take another mendicant who says:
‘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.
Yet somehow the thought of harming still occupies my mind.’
They should be told, ‘Not so, venerable! …
For it is the heart’s release by compassion that is the escape from thoughts of harming.’
Take another mendicant who says:
‘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.
Yet somehow discontent still occupies my mind.’
They should be told, ‘Not so, venerable! …
For it is the heart’s release by rejoicing that is the escape from discontent.’
Take another mendicant who says:
‘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.
Yet somehow desire still occupies my mind.’
They should be told, ‘Not so, venerable! …
For it is the heart’s release by equanimity that is the escape from desire.’
Take another mendicant who says:
‘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.
Yet somehow my consciousness still follows after signs.’
They should be told, ‘Not so, venerable! …
For it is the signless release of the heart that is the escape from all signs.’
Take another mendicant who says:
‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.
Yet somehow the dart of doubt and indecision still occupies my mind.’
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,
yet somehow the dart of doubt and indecision still occupy the mind.
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’
Six unsurpassable things:
the unsurpassable seeing, listening, acquisition, training, service, and recollection.
Six topics for recollection:
the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.
Six consistent responses:
A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.
Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …
Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.
Six classes of rebirth:
Someone born into a dark class gives rise to a dark result.
Someone born into a dark class gives rise to a bright result.
Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright.
Someone born into a bright class gives rise to a bright result.
Someone born into a bright class gives rise to a dark result.
Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.
Six perceptions that help penetration:
the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
These are the teachings grouped by six that have been rightly explained by the Buddha.
You should all recite these in concert.
7. Sevens
There are teachings grouped by seven that have been rightly explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by seven?
Seven riches of the noble ones:
the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.
Seven awakening factors:
mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.
Seven prerequisites for immersion:
right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.
Seven bad qualities:
a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.
Seven good qualities:
a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise.
Seven aspects of the teachings of the true persons:
a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows individuals.
Seven qualifications for graduation:
A mendicant has a keen enthusiasm to undertake the training …
to examine the teachings …
to get rid of desires …
for retreat …
to rouse up energy …
for mindfulness and alertness …
to penetrate theoretically. And they don’t lose these desires in the future.
Seven perceptions:
the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
Seven powers:
faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.
Seven planes of consciousness:
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
This is the first plane of consciousness.
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.
This is the second plane of consciousness.
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
This is the third plane of consciousness.
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.
This is the fourth plane of consciousness.
There 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.
This is the fifth plane of consciousness.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
This is the sixth plane of consciousness.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
This is the seventh plane of consciousness.
Seven individuals worthy of a religious donation:
one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith.
Seven underlying tendencies:
sensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance.
Seven fetters:
attraction, aversion, views, doubt, conceit, desire for continued existence, and ignorance.
Seven principles for the settlement of any disciplinary issues that might arise:
Resolution 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.
These are the teachings grouped by seven that have been rightly explained by the Buddha.
You should all recite these in concert.
The second recitation section is complete.
8. Eights
There are teachings grouped by eight that have been rightly explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by eight?
Eight wrong ways:
wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.
Eight right ways:
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Eight individuals worthy of a religious donation:
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
Eight grounds for laziness:
Firstly, a mendicant has some work to do.
They think:
‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
This is the first ground for laziness.
Furthermore, a mendicant has done some work.
They think:
‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’
They lie down, and don’t rouse energy…
This is the second ground for laziness.
Furthermore, a mendicant has to go on a journey.
They think:
‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’
They lie down, and don’t rouse energy…
This is the third ground for laziness.
Furthermore, a mendicant has gone on a journey.
They think:
‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’
They lie down, and don’t rouse energy…
This is the fourth ground for laziness.
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
They think:
‘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.’
They lie down, and don’t rouse energy…
This is the fifth ground for laziness.
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
They think:
‘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.’
They lie down, and don’t rouse energy…
This is the sixth ground for laziness.
Furthermore, a mendicant feels a little sick.
They think:
‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’
They lie down, and don’t rouse energy…
This is the seventh ground for laziness.
Furthermore, a mendicant has recently recovered from illness.
They think:
‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
This is the eighth ground for laziness.
Eight grounds for arousing energy:
Firstly, a mendicant has some work to do.
They think:
‘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.’
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
This is the first ground for arousing energy.
Furthermore, a mendicant has done some work.
They think:
‘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.’
They rouse up energy…
This is the second ground for arousing energy.
Furthermore, a mendicant has to go on a journey.
They think:
‘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.’
They rouse up energy…
This is the third ground for arousing energy.
Furthermore, a mendicant has gone on a journey.
They think:
‘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.’
They rouse up energy…
This is the fourth ground for arousing energy.
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
They think:
‘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.’
They rouse up energy…
This is the fifth ground for arousing energy.
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
They think:
‘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.’
They rouse up energy…
This is the sixth ground for arousing energy.
Furthermore, a mendicant feels a little sick.
They think:
‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’
They rouse up energy…
This is the seventh ground for arousing energy.
Furthermore, a mendicant has recently recovered from illness.
They think:
‘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.’
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
This is the eighth ground for arousing energy.
Eight reasons to give:
Someone 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.’
Eight rebirths by giving:
First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Whatever they give they expect back.
They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.
They think:
‘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!’
They 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.
But I say that this is only for those of ethical conduct, not for the unethical.
The heart’s wish of an ethical person succeeds because of their purity.
Next, someone gives to ascetics or brahmins.
Whatever they give they expect back.
And they’ve heard:
‘The gods of the four great kings are long-lived, beautiful, and very happy.’
They think:
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’
They 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.
But I say that this is only for those of ethical conduct, not for the unethical.
The heart’s wish of an ethical person succeeds because of their purity.
Next, someone gives to ascetics or brahmins.
Whatever they give they expect back.
And they’ve heard:
‘The gods of the thirty-three …
the gods of Yama …
the joyful gods …
the gods who love to create …
the gods who control what is created by others are long-lived, beautiful, and very happy.’
They think:
‘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!’
They 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.
But I say that this is only for those of ethical conduct, not for the unethical.
The heart’s wish of an ethical person succeeds because of their purity.
Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Whatever they give they expect back.
And they’ve heard:
‘The gods of the Divinity’s host are long-lived, beautiful, and very happy.’
They think:
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divinity’s host!’
They 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.
But I say that this is only for those of ethical conduct, not for the unethical.
And for those free of desire, not those with desire.
The heart’s wish of an ethical person succeeds because of their freedom from desire.
Eight assemblies:
the 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.
Eight worldly conditions:
gain and loss, fame and disgrace, blame and praise, pleasure and pain.
Eight dimensions of mastery:
Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
This is the first dimension of mastery.
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
This is the second dimension of mastery.
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
This is the third dimension of mastery.
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
This is the fourth dimension of mastery.
Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.
They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.
Mastering them, they perceive: ‘I know and see.’
This is the fifth dimension of mastery.
Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.
They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.
Mastering them, they perceive: ‘I know and see.’
This is the sixth dimension of mastery.
Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.
Mastering them, they perceive: ‘I know and see.’
This is the seventh dimension of mastery.
Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.
Mastering them, they perceive: ‘I know and see.’
This is the eighth dimension of mastery.
Eight liberations:
Having physical form, they see forms.
This is the first liberation.
Not perceiving physical form internally, they see forms externally.
This is the second liberation.
They’re focused only on beauty.
This is the third liberation.
Going 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.
This is the fourth liberation.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
This is the fifth liberation.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
This is the sixth liberation.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
This is the seventh liberation.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
This is the eighth liberation.
These are the teachings grouped by eight that have been rightly explained by the Buddha.
You should all recite these in concert.
9. Nines
There are teachings grouped by nine that have been rightly explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by nine?
Nine grounds for resentment:
Thinking: ‘They did wrong to me,’ you harbor resentment.
Thinking: ‘They are doing wrong to me’ …
‘They will do wrong to me’ …
‘They did wrong by someone I love’ …
‘They are doing wrong by someone I love’ …
‘They will do wrong by someone I love’ …
‘They helped someone I dislike’ …
‘They are helping someone I dislike’ …
Thinking: ‘They will help someone I dislike,’ you harbor resentment.
Nine ways to get rid of resentment:
Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.
Thinking: ‘They are doing wrong to me …’ …
‘They will do wrong to me …’ …
‘They did wrong by someone I love …’ …
‘They are doing wrong by someone I love …’ …
‘They will do wrong by someone I love …’ …
‘They helped someone I dislike …’ …
‘They are helping someone I dislike …’ …
Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.
Nine abodes of sentient beings:
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
This is the first abode of sentient beings.
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.
This is the second abode of sentient beings.
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
This is the third abode of sentient beings.
There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.
This is the fourth abode of sentient beings.
There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.
This is the fifth abode of sentient beings.
There 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.
This is the sixth abode of sentient beings.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
This is the seventh abode of sentient beings.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
This is the eighth abode of sentient beings.
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.
This is the ninth abode of sentient beings.
Nine lost opportunities for spiritual practice:
Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.
But that individual has been reborn in hell.
This is the first lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
But that individual has been reborn in the animal realm.
This is the second lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
But an individual has been reborn in the ghost realm.
This is the third lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
But that individual has been reborn among the titans.
This is the fourth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
But that individual has been reborn in one of the long-lived orders of gods.
This is the fifth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
But that individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go.
This is the sixth lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
And an individual is reborn in a central country. But they have wrong view and distorted perspective:
‘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.’
This is the seventh lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world.
And 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.
This is the eighth lost opportunity for spiritual practice.
Furthermore, no Realized One has arisen in the world,
so 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.
This is the ninth lost opportunity for spiritual practice.
Nine progressive meditations:
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
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.
Going 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.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
Nine progressive cessations:
For someone who has attained the first absorption, sensual perceptions have ceased.
For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.
For someone who has attained the third absorption, rapture has ceased.
For someone who has attained the fourth absorption, breathing has ceased.
For someone who has attained the dimension of infinite space, the perception of form has ceased.
For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.
For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.
For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.
These are the teachings grouped by nine that have been rightly explained by the Buddha.
You should all recite these in concert.
10. Tens
There are teachings grouped by ten that have been rightly explained by the Buddha.
You should all recite these in concert.
What are the teachings grouped by ten?
Ten qualities that serve as protector:
Firstly, 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.
This is a quality that serves as protector.
Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.
This too is a quality that serves as protector.
Furthermore, a mendicant has good friends, companions, and associates.
This too is a quality that serves as protector.
Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
This too is a quality that serves as protector.
Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
This too is a quality that serves as protector.
Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training.
This too is a quality that serves as protector.
Furthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.
This too is a quality that serves as protector.
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
This too is a quality that serves as protector.
Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.
This too is a quality that serves as protector.
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
This too is a quality that serves as protector.
Ten universal dimensions of meditation:
Someone perceives the meditation on universal earth above, below, across, undivided and limitless.
They perceive the meditation on universal water …
the meditation on universal fire …
the meditation on universal air …
the meditation on universal blue …
the meditation on universal yellow …
the meditation on universal red …
the meditation on universal white …
the meditation on universal space …
They perceive the meditation on universal consciousness above, below, across, undivided and limitless.
Ten ways of doing unskillful deeds:
killing living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view.
Ten ways of doing skillful deeds:
refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, backbiting, harsh, or nonsensical; contentment, good will, and right view.
Ten abodes of the noble ones:
A 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.
And how has a mendicant given up five factors?
It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
That’s how a mendicant has given up five factors.
And how does a mendicant possess six factors?
A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.
Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …
Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.
That’s how a mendicant possesses six factors.
And how does a mendicant have a single guard?
It’s when a mendicant’s heart is guarded by mindfulness.
That’s how a mendicant has a single guard.
And how does a mendicant have four supports?
After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.
That’s how a mendicant has four supports.
And how has a mendicant cast aside idiosyncratic interpretations of the truth?
Different 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.
That’s how a mendicant has cast aside idiosyncratic interpretations of the truth.
And how has a mendicant totally given up searching?
It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.
That’s how a mendicant has totally given up searching.
And how does a mendicant have unsullied intentions?
It’s when they’ve given up sensual, malicious, and cruel intentions.
That’s how a mendicant has unsullied intentions.
And how has a mendicant stilled the physical process?
It’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.
That’s how a mendicant has stilled the physical process.
And how is a mendicant well freed in mind?
It’s when a mendicant’s mind is freed from greed, hate, and delusion.
That’s how a mendicant is well freed in mind.
And how is a mendicant well freed by wisdom?
It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
That’s how a mendicant’s mind is well freed by wisdom.
Ten qualities of an adept:
an adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.
Reverends, these are the teachings grouped by ten that have been rightly explained by the Buddha.
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”
Then the Buddha got up and said to Venerable Sāriputta,
“Good, good, Sāriputta!
It’s good that you’ve taught this exposition of the reciting in concert.”
That is what Venerable Sāriputta said, and the teacher approved.
Satisfied, the mendicants approved what Sāriputta said.
Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari.
Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
Assosuṁ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti.
Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ:
“idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
Tañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti.
Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti.
Adhivāsesi kho bhagavā tuṇhībhāvena.
Atha kho pāveyyakā mallā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sandhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ sandhāgāraṁ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhapetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu;
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
Ekamantaṁ ṭhitā kho te pāveyyakā mallā bhagavantaṁ etadavocuṁ:
“sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito.
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.
Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā.
Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.
Atha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:
“abhikkantā kho, vāseṭṭhā, ratti.
Yassadāni tumhe kālaṁ maññathā”ti.
“Evaṁ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi:
“vigatathinamiddho kho, sāriputta, bhikkhusaṅgho.
Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā.
Piṭṭhi me āgilāyati.
Tamahaṁ āyamissāmī”ti.
“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.
Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā.
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
Atha kho āyasmā sāriputto bhikkhū āmantesi:
“nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato,
tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe.
Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
Katamo cāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito;
yattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?
1. Ekaka
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
Katamo eko dhammo?
Sabbe sattā āhāraṭṭhitikā.
Sabbe sattā saṅkhāraṭṭhitikā.
Ayaṁ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
2. Duka
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
Katame dve?
Nāmañca rūpañca.
Avijjā ca bhavataṇhā ca.
Bhavadiṭṭhi ca vibhavadiṭṭhi ca.
Ahirikañca anottappañca.
Hirī ca ottappañca.
Dovacassatā ca pāpamittatā ca.
Sovacassatā ca kalyāṇamittatā ca.
Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.
Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.
Dhātukusalatā ca manasikārakusalatā ca.
Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.
Ṭhānakusalatā ca aṭṭhānakusalatā ca.
Ajjavañca lajjavañca.
Khanti ca soraccañca.
Sākhalyañca paṭisanthāro ca.
Avihiṁsā ca soceyyañca.
Muṭṭhassaccañca asampajaññañca.
Sati ca sampajaññañca.
Indriyesu aguttadvāratā ca bhojane amattaññutā ca.
Indriyesu guttadvāratā ca bhojane mattaññutā ca.
Paṭisaṅkhānabalañca bhāvanābalañca.
Satibalañca samādhibalañca.
Samatho ca vipassanā ca.
Samathanimittañca paggahanimittañca.
Paggaho ca avikkhepo ca.
Sīlavipatti ca diṭṭhivipatti ca.
Sīlasampadā ca diṭṭhisampadā ca.
Sīlavisuddhi ca diṭṭhivisuddhi ca.
Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ.
Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ.
Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ.
Vijjā ca vimutti ca.
Khayeñāṇaṁ anuppādeñāṇaṁ.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
3. Tika
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
Katame tayo?
Tīṇi akusalamūlāni—
lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.
Tīṇi kusalamūlāni—
alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.
Tīṇi duccaritāni—
kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.
Tīṇi sucaritāni—
kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.
Tayo akusalavitakkā—
kāmavitakko, byāpādavitakko, vihiṁsāvitakko.
Tayo kusalavitakkā—
nekkhammavitakko, abyāpādavitakko, avihiṁsāvitakko.
Tayo akusalasaṅkappā—
kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo.
Tayo kusalasaṅkappā—
nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo.
Tisso akusalasaññā—
kāmasaññā, byāpādasaññā, vihiṁsāsaññā.
Tisso kusalasaññā—
nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā.
Tisso akusaladhātuyo—
kāmadhātu, byāpādadhātu, vihiṁsādhātu.
Tisso kusaladhātuyo—
nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu.
Aparāpi tisso dhātuyo—
kāmadhātu, rūpadhātu, arūpadhātu.
Aparāpi tisso dhātuyo—
rūpadhātu, arūpadhātu, nirodhadhātu.
Aparāpi tisso dhātuyo—
hīnadhātu, majjhimadhātu, paṇītadhātu.
Tisso taṇhā—
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
Aparāpi tisso taṇhā—
kāmataṇhā, rūpataṇhā, arūpataṇhā.
Aparāpi tisso taṇhā—
rūpataṇhā, arūpataṇhā, nirodhataṇhā.
Tīṇi saṁyojanāni—
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
Tayo āsavā—
kāmāsavo, bhavāsavo, avijjāsavo.
Tayo bhavā—
kāmabhavo, rūpabhavo, arūpabhavo.
Tisso esanā—
kāmesanā, bhavesanā, brahmacariyesanā.
Tisso vidhā—
seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā.
Tayo addhā—
atīto addhā, anāgato addhā, paccuppanno addhā.
Tayo antā—
sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto.
Tisso vedanā—
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Tisso dukkhatā—
dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.
Tayo rāsī—
micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi.
Tayo tamā—
atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati.
Tīṇi tathāgatassa arakkheyyāni—
parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya:
‘mā me idaṁ paro aññāsī’ti.
Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya:
‘mā me idaṁ paro aññāsī’ti.
Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya:
‘mā me idaṁ paro aññāsī’ti.
Tayo kiñcanā—
rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ.
Tayo aggī—
rāgaggi, dosaggi, mohaggi.
Aparepi tayo aggī—
āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.
Tividhena rūpasaṅgaho—
sanidassanasappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassanaappaṭighaṁ rūpaṁ.
Tayo saṅkhārā—
puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro.
Tayo puggalā—
sekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo.
Tayo therā—
jātithero, dhammathero, sammutithero.
Tīṇi puññakiriyavatthūni—
dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu.
Tīṇi codanāvatthūni—
diṭṭhena, sutena, parisaṅkāya.
Tisso kāmūpapattiyo—
santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
Ayaṁ paṭhamā kāmūpapatti.
Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī.
Ayaṁ dutiyā kāmūpapatti.
Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī.
Ayaṁ tatiyā kāmūpapatti.
Tisso sukhūpapattiyo—
santāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā.
Ayaṁ paṭhamā sukhūpapatti.
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.
Te kadāci karahaci udānaṁ udānenti:
‘aho sukhaṁ, aho sukhan’ti, seyyathāpi devā ābhassarā.
Ayaṁ dutiyā sukhūpapatti.
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.
Te santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā.
Ayaṁ tatiyā sukhūpapatti.
Tisso paññā—
sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā.
Aparāpi tisso paññā—
cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.
Tīṇāvudhāni—
sutāvudhaṁ, pavivekāvudhaṁ, paññāvudhaṁ.
Tīṇindriyāni—
anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.
Tīṇi cakkhūni—
maṁsacakkhu, dibbacakkhu, paññācakkhu.
Tisso sikkhā—
adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
Tisso bhāvanā—
kāyabhāvanā, cittabhāvanā, paññābhāvanā.
Tīṇi anuttariyāni—
dassanānuttariyaṁ, paṭipadānuttariyaṁ, vimuttānuttariyaṁ.
Tayo samādhī—
savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.
Aparepi tayo samādhī—
suññato samādhi, animitto samādhi, appaṇihito samādhi.
Tīṇi soceyyāni—
kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.
Tīṇi moneyyāni—
kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.
Tīṇi kosallāni—
āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ.
Tayo madā—
ārogyamado, yobbanamado, jīvitamado.
Tīṇi ādhipateyyāni—
attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.
Tīṇi kathāvatthūni—
atītaṁ vā addhānaṁ ārabbha kathaṁ katheyya:
‘evaṁ ahosi atītamaddhānan’ti;
anāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya:
‘evaṁ bhavissati anāgatamaddhānan’ti;
etarahi vā paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya:
‘evaṁ hoti etarahi paccuppannaṁ addhānan’ti.
Tisso vijjā—
pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā.
Tayo vihārā—
dibbo vihāro, brahmā vihāro, ariyo vihāro.
Tīṇi pāṭihāriyāni—
iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
4. Catukka
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā.
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
Katame cattāro?
Cattāro satipaṭṭhānā.
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
Vedanāsu vedanānupassī …pe…
citte cittānupassī …pe…
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
Cattāro sammappadhānā.
Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
Cattāro iddhipādā.
Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
Cattāri jhānāni.
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Catasso samādhibhāvanā.
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati?
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ …
pe…
catutthaṁ jhānaṁ upasampajja viharati.
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati?
Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?
Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?
Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.
Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo.
Iti vedanā …pe…
iti saññā …
iti saṅkhārā …
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo.
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
Catasso appamaññā.
Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Karuṇāsahagatena cetasā …pe…
muditāsahagatena cetasā …pe…
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Cattāro āruppā.
Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Cattāri apassenāni.
Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
Cattāro ariyavaṁsā.
Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti.
Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Cattāri padhānāni.
Saṁvarapadhānaṁ pahānapadhānaṁ bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ.
Katamañcāvuso, saṁvarapadhānaṁ?
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
Sotena saddaṁ sutvā …
ghānena gandhaṁ ghāyitvā …
jivhāya rasaṁ sāyitvā …
kāyena phoṭṭhabbaṁ phusitvā …
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.
Idaṁ vuccatāvuso, saṁvarapadhānaṁ.
Katamañcāvuso, pahānapadhānaṁ?
Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti;
uppannaṁ byāpādavitakkaṁ …pe…
uppannaṁ vihiṁsāvitakkaṁ …pe…
uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti.
Idaṁ vuccatāvuso, pahānapadhānaṁ.
Katamañcāvuso, bhāvanāpadhānaṁ?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,
dhammavicayasambojjhaṅgaṁ bhāveti …
vīriyasambojjhaṅgaṁ bhāveti …
pītisambojjhaṅgaṁ bhāveti …
passaddhisambojjhaṅgaṁ bhāveti …
samādhisambojjhaṅgaṁ bhāveti …
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
Idaṁ vuccatāvuso, bhāvanāpadhānaṁ.
Katamañcāvuso, anurakkhaṇāpadhānaṁ?
Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ.
Idaṁ vuccatāvuso, anurakkhaṇāpadhānaṁ.
Cattāri ñāṇāni—
dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ.
Aparānipi cattāri ñāṇāni—
dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
Cattāri sotāpattiyaṅgāni—
sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti.
Cattāri sotāpannassa aṅgāni.
Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho, bhagavā’ti.
Dhamme aveccappasādena samannāgato hoti:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.
Saṅghe aveccappasādena samannāgato hoti:
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.
Cattāri sāmaññaphalāni—
sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.
Catasso dhātuyo—
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
Cattāro āhārā—
kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
Catasso viññāṇaṭṭhitiyo.
Rūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati;
vedanūpāyaṁ vā āvuso …
saññūpāyaṁ vā, āvuso …pe…
saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati.
Cattāri agatigamanāni—
chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati.
Cattāro taṇhuppādā—
cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;
itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.
Catasso paṭipadā—
dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Aparāpi catasso paṭipadā—
akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.
Cattāri dhammapadāni—
anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ.
Cattāri dhammasamādānāni—
atthāvuso, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.
Atthāvuso, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.
Atthāvuso, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.
Atthāvuso, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
Cattāro dhammakkhandhā—
sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.
Cattāri balāni—
vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
Cattāri adhiṭṭhānāni—
paññādhiṭṭhānaṁ, saccādhiṭṭhānaṁ, cāgādhiṭṭhānaṁ, upasamādhiṭṭhānaṁ.
Cattāri pañhabyākaraṇāni—
ekaṁsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.
Cattāri kammāni—
atthāvuso, kammaṁ kaṇhaṁ kaṇhavipākaṁ.
Atthāvuso, kammaṁ sukkaṁ sukkavipākaṁ.
Atthāvuso, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.
Atthāvuso, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.
Cattāro sacchikaraṇīyā dhammā—
pubbenivāso satiyā sacchikaraṇīyo;
sattānaṁ cutūpapāto cakkhunā sacchikaraṇīyo;
aṭṭha vimokkhā kāyena sacchikaraṇīyā;
āsavānaṁ khayo paññāya sacchikaraṇīyo.
Cattāro oghā—
kāmogho, bhavogho, diṭṭhogho, avijjogho.
Cattāro yogā—
kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.
Cattāro visaññogā—
kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.
Cattāro ganthā—
abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho.
Cattāri upādānāni—
kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
Catasso yoniyo—
aṇḍajayoni, jalābujayoni, saṁsedajayoni, opapātikayoni.
Catasso gabbhāvakkantiyo.
Idhāvuso, ekacco asampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ paṭhamā gabbhāvakkanti.
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ dutiyā gabbhāvakkanti.
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ tatiyā gabbhāvakkanti.
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṁ catutthā gabbhāvakkanti.
Cattāro attabhāvapaṭilābhā.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.
Catasso dakkhiṇāvisuddhiyo.
Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
Cattāri saṅgahavatthūni—
dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.
Cattāro anariyavohārā—
musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.
Cattāro ariyavohārā—
musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.
Aparepi cattāro anariyavohārā—
adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.
Aparepi cattāro ariyavohārā—
adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.
Aparepi cattāro anariyavohārā—
diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.
Aparepi cattāro ariyavohārā—
diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.
Cattāro puggalā.
Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.
Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.
Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.
Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
Aparepi cattāro puggalā.
Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya.
Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya.
Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya.
Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca.
Aparepi cattāro puggalā—
tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.
Aparepi cattāro puggalā—
samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā;
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
Paṭhamabhāṇavāro niṭṭhito.
5. Pañcaka
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
Katame pañca?
Pañcakkhandhā.
Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.
Pañcupādānakkhandhā.
Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.
Pañca kāmaguṇā.
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā,
sotaviññeyyā saddā …
ghānaviññeyyā gandhā …
jivhāviññeyyā rasā …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.
Pañca gatiyo—
nirayo, tiracchānayoni, pettivisayo, manussā, devā.
Pañca macchariyāni—
āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.
Pañca nīvaraṇāni—
kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.
Pañca orambhāgiyāni saṁyojanāni—
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.
Pañca uddhambhāgiyāni saṁyojanāni—
rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā.
Pañca sikkhāpadāni—
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.
Pañca abhabbaṭṭhānāni.
Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ. Abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ. Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto.
Pañca byasanāni—
ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ.
Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
Pañca sampadā—
ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.
Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
Pañca ādīnavā dussīlassa sīlavipattiyā.
Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati,
ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati,
ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, āvuso, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto,
ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti,
ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati,
ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.
Pañca ānisaṁsā sīlavato sīlasampadāya.
Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati,
ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati,
ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, āvuso, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto,
ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, āvuso, sīlavā sīlasampanno asammūḷho kālaṁ karoti,
ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati,
ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.
Codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.
Kālena vakkhāmi no akālena,
bhūtena vakkhāmi no abhūtena,
saṇhena vakkhāmi no pharusena,
atthasaṁhitena vakkhāmi no anatthasaṁhitena,
mettacittena vakkhāmi no dosantarenāti.
Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.
Pañca padhāniyaṅgāni.
Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.
Asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu.
Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.
Pañca suddhāvāsā—
avihā, atappā, sudassā, sudassī, akaniṭṭhā.
Pañca anāgāmino—
antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī.
Pañca cetokhilā.
Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.
Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo.
Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…
saṅghe kaṅkhati vicikicchati …
sikkhāya kaṅkhati vicikicchati …
sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.
Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo.
Pañca cetasovinibandhā.
Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
Ayaṁ paṭhamo cetaso vinibandho.
Puna caparaṁ, āvuso, bhikkhu kāye avītarāgo hoti …pe…
rūpe avītarāgo hoti …pe…
puna caparaṁ, āvuso, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe…
puna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.
Yo so, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
Ayaṁ pañcamo cetaso vinibandho.
Pañcindriyāni—
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
Aparānipi pañcindriyāni—
sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.
Aparānipi pañcindriyāni—
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
Pañca nissaraṇiyā dhātuyo.
Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi.
Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.
Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena.
Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
Idamakkhātaṁ byāpādassa nissaraṇaṁ.
Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya.
Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
Idamakkhātaṁ vihesāya nissaraṇaṁ.
Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi.
Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.
Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena.
Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.
Idamakkhātaṁ sakkāyassa nissaraṇaṁ.
Pañca vimuttāyatanāni.
Idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.
Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
Idaṁ paṭhamaṁ vimuttāyatanaṁ.
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti …pe…
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti …pe…
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati …pe…
api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.
Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
Idaṁ pañcamaṁ vimuttāyatanaṁ.
Pañca vimuttiparipācanīyā saññā—
aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā;
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
6. Chakka
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
Katame cha?
Cha ajjhattikāni āyatanāni—
cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.
Cha bāhirāni āyatanāni—
rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.
Cha viññāṇakāyā—
cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.
Cha phassakāyā—
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.
Cha vedanākāyā—
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
Cha saññākāyā—
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
Cha sañcetanākāyā—
rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.
Cha taṇhākāyā—
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
Cha agāravā.
Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre agāravo viharati appatisso.
Cha gāravā.
Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso.
Cha somanassūpavicārā.
Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati;
sotena saddaṁ sutvā …
ghānena gandhaṁ ghāyitvā …
jivhāya rasaṁ sāyitvā …
kāyena phoṭṭhabbaṁ phusitvā.
Manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati.
Cha domanassūpavicārā.
Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati …pe…
manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati.
Cha upekkhūpavicārā.
Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati …pe…
manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.
Cha sāraṇīyā dhammā.
Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
Puna caparaṁ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Cha vivādamūlāni.
Idhāvuso, bhikkhu kodhano hoti upanāhī.
Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ.
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
Puna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī …pe…
issukī hoti maccharī …pe…
saṭho hoti māyāvī …
pāpiccho hoti micchādiṭṭhī …
sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī …pe…
yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ.
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
Cha dhātuyo—
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
Cha nissaraṇiyā dhātuyo.
Idhāvuso, bhikkhu evaṁ vadeyya:
‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,
atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti.
So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.
Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti.
Idha panāvuso, bhikkhu evaṁ vadeyya:
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti,
so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇā cetovimuttī’ti.
Idha panāvuso, bhikkhu evaṁ vadeyya:
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
Atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti,
so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditā cetovimuttī’ti.
Idha panāvuso, bhikkhu evaṁ vadeyya:
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
Atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa rāgo cittaṁ pariyādāya ṭhassati netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, rāgassa, yadidaṁ upekkhā cetovimuttī’ti.
Idha panāvuso, bhikkhu evaṁ vadeyya:
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
Atha ca pana me nimittānusāri viññāṇaṁ hotī’ti.
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti.
Idha panāvuso, bhikkhu evaṁ vadeyya:
‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi,
atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ asmīti vigate ayamahamasmīti asamanupassato,
atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.
Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.
Cha anuttariyāni—
dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.
Cha anussatiṭṭhānāni—
buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.
Cha satatavihārā.
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
Sotena saddaṁ sutvā …pe…
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
Chaḷābhijātiyo.
Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.
Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.
Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.
Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.
Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.
Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.
Cha nibbedhabhāgiyā saññā—
aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
7. Sattaka
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
Katame satta?
Satta ariyadhanāni—
saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.
Satta bojjhaṅgā—
satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.
Satta samādhiparikkhārā—
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.
Satta asaddhammā—
idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.
Satta saddhammā—
idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.
Satta sappurisadhammā—
idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.
Satta niddasavatthūni.
Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.
Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.
Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.
Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.
Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo.
Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.
Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.
Satta saññā—
aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
Satta balāni—
saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
Satta viññāṇaṭṭhitiyo.
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
Ayaṁ paṭhamā viññāṇaṭṭhiti.
Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
Ayaṁ dutiyā viññāṇaṭṭhiti.
Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā.
Ayaṁ tatiyā viññāṇaṭṭhiti.
Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā.
Ayaṁ catutthī viññāṇaṭṭhiti.
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
Ayaṁ pañcamī viññāṇaṭṭhiti.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.
Ayaṁ chaṭṭhī viññāṇaṭṭhiti.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.
Ayaṁ sattamī viññāṇaṭṭhiti.
Satta puggalā dakkhiṇeyyā—
ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.
Satta anusayā—
kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.
Satta saṁyojanāni—
anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ.
Satta adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya—
sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
Dutiyabhāṇavāro niṭṭhito.
8. Aṭṭhaka
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
Katame aṭṭha?
Aṭṭha micchattā—
micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi.
Aṭṭha sammattā—
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
Aṭṭha puggalā dakkhiṇeyyā—
sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.
Aṭṭha kusītavatthūni.
Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.
Tassa evaṁ hoti:
‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.
So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
Idaṁ paṭhamaṁ kusītavatthu.
Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.
Tassa evaṁ hoti:
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti.
So nipajjati na vīriyaṁ ārabhati …pe…
idaṁ dutiyaṁ kusītavatthu.
Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.
Tassa evaṁ hoti:
‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.
So nipajjati na vīriyaṁ ārabhati …
idaṁ tatiyaṁ kusītavatthu.
Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.
Tassa evaṁ hoti:
‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti.
So nipajjati na vīriyaṁ ārabhati …
idaṁ catutthaṁ kusītavatthu.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.
Tassa evaṁ hoti:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti.
So nipajjati na vīriyaṁ ārabhati …
idaṁ pañcamaṁ kusītavatthu.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.
Tassa evaṁ hoti:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī’ti.
So nipajjati na vīriyaṁ ārabhati …
idaṁ chaṭṭhaṁ kusītavatthu.
Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.
Tassa evaṁ hoti:
‘uppanno kho me ayaṁ appamattako ābādho;
atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti.
So nipajjati na vīriyaṁ ārabhati …
idaṁ sattamaṁ kusītavatthu.
Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.
Tassa evaṁ hoti:
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti.
So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
Idaṁ aṭṭhamaṁ kusītavatthu.
Aṭṭha ārambhavatthūni.
Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.
Tassa evaṁ hoti:
‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti.
So vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
Idaṁ paṭhamaṁ ārambhavatthu.
Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.
Tassa evaṁ hoti:
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…
so vīriyaṁ ārabhati …
idaṁ dutiyaṁ ārambhavatthu.
Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.
Tassa evaṁ hoti:
‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ.
Handāhaṁ vīriyaṁ ārabhāmi …pe…
so vīriyaṁ ārabhati …
idaṁ tatiyaṁ ārambhavatthu.
Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.
Tassa evaṁ hoti:
‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…
so vīriyaṁ ārabhati …
idaṁ catutthaṁ ārambhavatthu.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.
Tassa evaṁ hoti:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…
so vīriyaṁ ārabhati …
idaṁ pañcamaṁ ārambhavatthu.
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.
Tassa evaṁ hoti:
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…
so vīriyaṁ ārabhati …
idaṁ chaṭṭhaṁ ārambhavatthu.
Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.
Tassa evaṁ hoti:
‘uppanno kho me ayaṁ appamattako ābādho, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi …pe…
so vīriyaṁ ārabhati …
idaṁ sattamaṁ ārambhavatthu.
Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.
Tassa evaṁ hoti:
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.
So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
Idaṁ aṭṭhamaṁ ārambhavatthu.
Aṭṭha dānavatthūni.
Āsajja dānaṁ deti, bhayā dānaṁ deti, ‘adāsi me’ti dānaṁ deti, ‘dassati me’ti dānaṁ deti, ‘sāhu dānan’ti dānaṁ deti, ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ na dātun’ti dānaṁ deti, ‘idaṁ me dānaṁ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṁ deti.
Cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.
Aṭṭha dānūpapattiyo.
Idhāvuso, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
So yaṁ deti taṁ paccāsīsati.
So passati khattiyamahāsālaṁ vā brāhmaṇamahāsālaṁ vā gahapatimahāsālaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.
Tañca kho sīlavato vadāmi no dussīlassa.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.
So yaṁ deti taṁ paccāsīsati.
Tassa sutaṁ hoti:
‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.
Tañca kho sīlavato vadāmi no dussīlassa.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.
So yaṁ deti taṁ paccāsīsati.
Tassa sutaṁ hoti:
‘tāvatiṁsā devā …pe…
yāmā devā …pe…
tusitā devā …pe…
nimmānaratī devā …pe…
paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.
Tañca kho sīlavato vadāmi no dussīlassa.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
So yaṁ deti taṁ paccāsīsati.
Tassa sutaṁ hoti:
‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
Tassa evaṁ hoti:
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.
Tañca kho sīlavato vadāmi no dussīlassa;
vītarāgassa no sarāgassa.
Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā.
Aṭṭha parisā—
khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.
Aṭṭha lokadhammā—
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca.
Aṭṭha abhibhāyatanāni.
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Idaṁ paṭhamaṁ abhibhāyatanaṁ.
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—
evaṁsaññī hoti.
Idaṁ dutiyaṁ abhibhāyatanaṁ.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Idaṁ tatiyaṁ abhibhāyatanaṁ.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Idaṁ catutthaṁ abhibhāyatanaṁ.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Idaṁ pañcamaṁ abhibhāyatanaṁ.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Idaṁ sattamaṁ abhibhāyatanaṁ.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.
Aṭṭha vimokkhā.
Rūpī rūpāni passati.
Ayaṁ paṭhamo vimokkho.
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati.
Ayaṁ dutiyo vimokkho.
Subhanteva adhimutto hoti.
Ayaṁ tatiyo vimokkho.
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Ayaṁ catuttho vimokkho.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Ayaṁ pañcamo vimokkho.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Ayaṁ chaṭṭho vimokkho.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Ayaṁ sattamo vimokkho.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.
Ayaṁ aṭṭhamo vimokkho.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
9. Navaka
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā;
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
Katame nava?
Nava āghātavatthūni.
‘Anatthaṁ me acarī’ti āghātaṁ bandhati;
‘anatthaṁ me caratī’ti āghātaṁ bandhati;
‘anatthaṁ me carissatī’ti āghātaṁ bandhati;
‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe…
anatthaṁ caratīti āghātaṁ bandhati …pe…
anatthaṁ carissatīti āghātaṁ bandhati;
‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe…
atthaṁ caratīti āghātaṁ bandhati …pe…
atthaṁ carissatīti āghātaṁ bandhati.
Nava āghātapaṭivinayā.
‘Anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
‘piyassa me manāpassa anatthaṁ acari …pe…
anatthaṁ carati …pe…
anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;
‘appiyassa me amanāpassa atthaṁ acari …pe…
atthaṁ carati …pe…
atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti.
Nava sattāvāsā.
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
Ayaṁ paṭhamo sattāvāso.
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
Ayaṁ dutiyo sattāvāso.
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.
Ayaṁ tatiyo sattāvāso.
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.
Ayaṁ catuttho sattāvāso.
Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.
Ayaṁ pañcamo sattāvāso.
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
Ayaṁ chaṭṭho sattāvāso.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.
Ayaṁ sattamo sattāvāso.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.
Ayaṁ aṭṭhamo sattāvāso.
Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā.
Ayaṁ navamo sattāvāso.
Nava akkhaṇā asamayā brahmacariyavāsāya.
Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
Ayañca puggalo nirayaṁ upapanno hoti.
Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.
Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
Ayañca puggalo tiracchānayoniṁ upapanno hoti.
Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya.
Puna caparaṁ …pe…
pettivisayaṁ upapanno hoti.
Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya.
Puna caparaṁ …pe…
asurakāyaṁ upapanno hoti.
Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.
Puna caparaṁ …pe…
aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti.
Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.
Puna caparaṁ …pe…
paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.
Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.
Puna caparaṁ …pe…
majjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano:
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.
Puna caparaṁ …pe…
majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.
Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.
Puna caparaṁ, āvuso, tathāgato ca loke na uppanno hoti arahaṁ sammāsambuddho,
dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.
Ayaṁ navamo akkhaṇo asamayo brahmacariyavāsāya.
Nava anupubbavihārā.
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.
Nava anupubbanirodhā.
Paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti.
Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti.
Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti.
Catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti.
Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti.
Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti.
Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti.
Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti.
Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
10. Dasaka
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
Katame dasa?
Dasa nāthakaraṇā dhammā.
Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.
Yaṁpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.
Ayampi dhammo nāthakaraṇo.
Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
Yaṁpāvuso, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā.
Ayampi dhammo nāthakaraṇo.
Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
Yaṁpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
Ayampi dhammo nāthakaraṇo.
Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ.
Yaṁpāvuso, bhikkhu suvaco hoti …pe… padakkhiṇaggāhī anusāsaniṁ.
Ayampi dhammo nāthakaraṇo.
Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ.
Yaṁpāvuso, bhikkhu yāni tāni sabrahmacārīnaṁ …pe… alaṁ saṁvidhātuṁ.
Ayampi dhammo nāthakaraṇo.
Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo.
Yaṁpāvuso, bhikkhu dhammakāmo hoti …pe… uḷārapāmojjo.
Ayampi dhammo nāthakaraṇo.
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.
Yaṁpāvuso, bhikkhu santuṭṭho hoti …pe… parikkhārehi.
Ayampi dhammo nāthakaraṇo.
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
Yaṁpāvuso, bhikkhu āraddhavīriyo viharati …pe… anikkhittadhuro kusalesu dhammesu.
Ayampi dhammo nāthakaraṇo.
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.
Yaṁpāvuso, bhikkhu satimā hoti …pe… saritā anussaritā.
Ayampi dhammo nāthakaraṇo.
Puna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.
Yaṁpāvuso, bhikkhu paññavā hoti …pe… sammādukkhakkhayagāminiyā.
Ayampi dhammo nāthakaraṇo.
Dasa kasiṇāyatanāni.
Pathavīkasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.
Āpokasiṇameko sañjānāti …pe…
tejokasiṇameko sañjānāti …
vāyokasiṇameko sañjānāti …
nīlakasiṇameko sañjānāti …
pītakasiṇameko sañjānāti …
lohitakasiṇameko sañjānāti …
odātakasiṇameko sañjānāti …
ākāsakasiṇameko sañjānāti …
viññāṇakasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.
Dasa akusalakammapathā—
pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.
Dasa kusalakammapathā—
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.
Dasa ariyavāsā.
Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.
Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?
Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.
Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.
Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
Sotena saddaṁ sutvā …pe…
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.
Kathañcāvuso, bhikkhu ekārakkho hoti?
Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.
Evaṁ kho, āvuso, bhikkhu ekārakkho hoti.
Kathañcāvuso, bhikkhu caturāpasseno hoti?
Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti.
Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?
Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.
Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.
Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?
Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.
Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.
Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti?
Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti.
Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.
Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.
Kathañcāvuso, bhikkhu suvimuttacitto hoti?
Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti.
Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti.
Kathañcāvuso, bhikkhu suvimuttapañño hoti?
Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.
‘Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.
‘Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.
Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti.
Dasa asekkhā dhammā—
asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.
Tattha sabbeheva saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
Atha kho bhagavā uṭṭhahitvā āyasmantaṁ sāriputtaṁ āmantesi:
“sādhu sādhu, sāriputta,
sādhu kho tvaṁ, sāriputta, bhikkhūnaṁ saṅgītipariyāyaṁ abhāsī”ti.
Idamavocāyasmā sāriputto, samanuñño satthā ahosi.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Saṅgītisuttaṁ niṭṭhitaṁ dasamaṁ.