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Long Discourses 33 – Dīgha Nikāya 33

DN 33 Reciting in Concert – Saṅgītisutta

[Summary]

 

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred bhikkhū when he arrived at a Mallian town named Pāvā.

ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari.

There he stayed in Cunda the smith’s mango grove.

Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.

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 person at all.

Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.

The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove.

Assosuṁ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti.

Then they went up to the Buddha, bowed, sat down to one side, and said to him,

Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ:

“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 person at all.

“idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.

May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it.

Tañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti.

That would be for the lasting welfare and happiness of the Mallas of Pāvā.”

Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti.

The Buddha consented in silence.

Adhivāsesi kho bhagavā tuṇhībhāvena.

Then, knowing that the Buddha had consented, the Mallas got up 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 a lamp. Then they went back to the Buddha,

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;

bowed, stood to one side,

upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

and told him of their preparations, saying,

Ekamantaṁ ṭhitā kho te pāveyyakā mallā bhagavantaṁ etadavocuṁ:

 

“sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito.

“Please, sir, come at your convenience.”

Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.

Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of bhikkhū. Having washed his feet he entered the town hall and sat against the central column facing east.

Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.

The Saṅgha of bhikkhū also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.

Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi 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.

Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.

The Buddha spent most of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he dismissed them,

Atha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:

“The night is getting late, Vāseṭṭhas.

“abhikkantā kho, vāseṭṭhā, ratti.

Please go at your convenience.”

Yassadāni tumhe kālaṁ maññathā”ti.

“Yes, sir,” replied the Mallas. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.

“Evaṁ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

Soon after they left, the Buddha looked around the Saṅgha of bhikkhū, who were so very silent. He addressed Venerable Sāriputta,

Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi:

“Sāriputta, the Saṅgha of bhikkhū is rid of dullness and drowsiness.

“vigatathinamiddho kho, sāriputta, bhikkhusaṅgho.

Give them some Dhamma talk as you feel inspired.

Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā.

My back is sore,

Piṭṭhi me āgilāyati.

I’ll stretch it.”

Tamahaṁ āyamissāmī”ti.

“Yes, sir,” Sāriputta replied.

“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.

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.

Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā.

Now at that time the Nigaṇṭha Nātaputta had recently passed away at Pāvā.

Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.

With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and disputing, continually wounding each other with barbed words:

Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:

“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!”

“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’d think there was nothing but slaughter going on among the Jain ascetics.

Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.

And the Nigaṇṭha Nātaputta’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.

Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.

Then Sāriputta told the bhikkhū about these things. He went on to say,

Atha kho āyasmā sāriputto bhikkhū āmantesi:

 

“nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato,

 

tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe.

“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.

Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.

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.

Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.

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 compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

And what is that teaching?

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. Ones

1. Ekaka

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.

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.

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 compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

What are the teachings grouped by one?

Katamo eko dhammo?

‘All sentient beings are sustained by food.’

Sabbe sattā āhāraṭṭhitikā.

‘All sentient beings are sustained by conditions.’

Sabbe sattā saṅkhāraṭṭhitikā.

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.

Ayaṁ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.

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 compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

2. Twos

2. Duka

There are teachings grouped by two that have been rightly explained by the Buddha.

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.

You should all recite these in concert.

Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

What are the teachings grouped by two?

Katame dve?

Name and form.

Nāmañca rūpañca.

Ignorance and craving for continued existence.

Avijjā ca bhavataṇhā ca.

Views favoring continued existence and views favoring ending existence.

Bhavadiṭṭhi ca vibhavadiṭṭhi ca.

Lack of conscience and prudence.

Ahirikañca anottappañca.

Conscience and prudence.

Hirī ca ottappañca.

Being hard to admonish and having bad friends.

Dovacassatā ca pāpamittatā ca.

Being easy to admonish and having good friends.

Sovacassatā ca kalyāṇamittatā ca.

Skill in offenses and skill in rehabilitation from offenses.

Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.

Skill in meditative attainments and skill in emerging from those attainments.

Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.

Skill in the elements and skill in attention.

Dhātukusalatā ca manasikārakusalatā ca.

Skill in the sense fields and skill in dependent origination.

Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.

Skill in what is possible and skill in what is impossible.

Ṭhānakusalatā ca aṭṭhānakusalatā ca.

Integrity and scrupulousness.

Ajjavañca lajjavañca.

Patience and gentleness.

Khanti ca soraccañca.

Friendliness and hospitality.

Sākhalyañca paṭisanthāro ca.

Harmlessness and purity.

Avihiṁsā ca soceyyañca.

Lack of mindfulness and lack of situational awareness.

Muṭṭhassaccañca asampajaññañca.

Mindfulness and situational awareness.

Sati ca sampajaññañca.

Not guarding the sense doors and eating too much.

Indriyesu aguttadvāratā ca bhojane amattaññutā ca.

Guarding the sense doors and moderation in eating.

Indriyesu guttadvāratā ca bhojane mattaññutā ca.

The power of reflection and the power of development.

Paṭisaṅkhānabalañca bhāvanābalañca.

The power of mindfulness and the power of samādhi.

Satibalañca samādhibalañca.

Serenity and discernment.

Samatho ca vipassanā ca.

The foundation of serenity and the foundation of exertion.

Samathanimittañca paggahanimittañca.

Exertion, and not being distracted.

Paggaho ca avikkhepo ca.

Failure in ethics and failure in view.

Sīlavipatti ca diṭṭhivipatti ca.

Accomplishment in ethics and accomplishment in view.

Sīlasampadā ca diṭṭhisampadā ca.

Purification of ethics and purification of view.

Sīlavisuddhi ca diṭṭhivisuddhi ca.

Purification of view and making an effort in line with that view.

Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ.

Inspiration, and making a suitable effort when inspired by inspiring places.

Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ.

To never be content with skillful qualities, and to never stop trying.

Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ.

Knowledge and freedom.

Vijjā ca vimutti ca.

Knowledge of ending and knowledge of non-arising.

Khayeñāṇaṁ anuppādeñāṇaṁ.

These are the teachings grouped by two that have been rightly explained by the Buddha.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.

You should all recite these in concert.

Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

3. Threes

3. Tika

There are teachings grouped by three that have been rightly explained by the Buddha.

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.

You should all recite these in concert.

Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

What are the teachings grouped by three?

Katame tayo?

Three unskillful roots:

Tīṇi akusalamūlāni—

greed, hate, and delusion.

lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.

Three skillful roots:

Tīṇi kusalamūlāni—

non-greed, non-hate, and non-delusion.

alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.

Three ways of performing bad conduct:

Tīṇi duccaritāni—

by body, speech, and mind.

kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.

Three ways of performing good conduct:

Tīṇi sucaritāni—

by body, speech, and mind.

kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.

Three unskillful thoughts:

Tayo akusalavitakkā—

sensuality, malice, and cruelty.

kāmavitakko, byāpādavitakko, vihiṁsāvitakko.

Three skillful thoughts:

Tayo kusalavitakkā—

renunciation, good will, and harmlessness.

nekkhammavitakko, abyāpādavitakko, avihiṁsāvitakko.

Three unskillful intentions:

Tayo akusalasaṅkappā—

sensuality, malice, and cruelty.

kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo.

Three skillful intentions:

Tayo kusalasaṅkappā—

renunciation, good will, and harmlessness.

nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo.

Three unskillful perceptions:

Tisso akusalasaññā—

sensuality, malice, and cruelty.

kāmasaññā, byāpādasaññā, vihiṁsāsaññā.

Three skillful perceptions:

Tisso kusalasaññā—

renunciation, good will, and harmlessness.

nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā.

Three unskillful elements:

Tisso akusaladhātuyo—

sensuality, malice, and cruelty.

kāmadhātu, byāpādadhātu, vihiṁsādhātu.

Three skillful elements:

Tisso kusaladhātuyo—

renunciation, good will, and harmlessness.

nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu.

Another three elements:

Aparāpi tisso dhātuyo—

sensuality, form, and formlessness.

kāmadhātu, rūpadhātu, arūpadhātu.

Another three elements:

Aparāpi tisso dhātuyo—

form, formlessness, and cessation.

rūpadhātu, arūpadhātu, nirodhadhātu.

Another three elements:

Aparāpi tisso dhātuyo—

lower, middle, and higher.

hīnadhātu, majjhimadhātu, paṇītadhātu.

Three cravings:

Tisso taṇhā—

for sensual pleasures, to continue existence, and to end existence.

kāmataṇhā, bhavataṇhā, vibhavataṇhā.

Another three cravings:

Aparāpi tisso taṇhā—

sensuality, form, and formlessness.

kāmataṇhā, rūpataṇhā, arūpataṇhā.

Another three cravings:

Aparāpi tisso taṇhā—

form, formlessness, and cessation.

rūpataṇhā, arūpataṇhā, nirodhataṇhā.

Three fetters:

Tīṇi saṁyojanāni—

identity view, doubt, and misapprehension of precepts and observances.

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

Three defilements:

Tayo āsavā—

sensuality, desire for continued existence, and ignorance.

kāmāsavo, bhavāsavo, avijjāsavo.

Three realms of existence:

Tayo bhavā—

sensual, form, and formless.

kāmabhavo, rūpabhavo, arūpabhavo.

Three searches:

Tisso esanā—

for sensual pleasures, for continued existence, and for a spiritual path.

kāmesanā, bhavesanā, brahmacariyesanā.

Three kinds of discrimination:

Tisso vidhā—

‘I’m better’, ‘I’m equal’, and ‘I’m worse’.

seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā.

Three periods:

Tayo addhā—

past, future, and present.

atīto addhā, anāgato addhā, paccuppanno addhā.

Three extremes:

Tayo antā—

identity, the origin of identity, and the cessation of identity.

sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto.

Three feelings:

Tisso vedanā—

pleasure, pain, and neutral.

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

Three forms of suffering:

Tisso dukkhatā—

the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing.

dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.

Three heaps:

Tayo rāsī—

inevitability regarding the wrong way, inevitability regarding the right way, and lack of inevitability.

micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi.

Three darknesses:

Tayo tamā—

one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present.

atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati.

Three things a Realized One need not hide.

Tīṇi tathāgatassa arakkheyyāni—

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:

parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya:

‘Don’t let others find this out about me!’

‘mā me idaṁ paro aññāsī’ti.

 

Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya:

 

‘mā me idaṁ paro aññāsī’ti.

 

Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya:

 

‘mā me idaṁ paro aññāsī’ti.

Three possessions:

Tayo kiñcanā—

greed, hate, and delusion.

rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ.

Three fires:

Tayo aggī—

greed, hate, and delusion.

rāgaggi, dosaggi, mohaggi.

Another three fires:

Aparepi tayo aggī—

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.

āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.

A threefold classification of the physical:

Tividhena rūpasaṅgaho—

visible and resistant, invisible and resistant, and invisible and non-resistant.

sanidassanasappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassanaappaṭighaṁ rūpaṁ.

Three saṅkhāra:

Tayo saṅkhārā—

good saṅkhāra, bad saṅkhāra, and imperturbable saṅkhāra.

puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro.

Three individuals:

Tayo puggalā—

a trainee, an adept, and one who is neither a trainee nor an adept.

sekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo.

Three seniors:

Tayo therā—

a senior by birth, a senior in the teaching, and a senior by convention.

jātithero, dhammathero, sammutithero.

Three grounds for making merit:

Tīṇi puññakiriyavatthūni—

giving, ethical conduct, and meditation.

dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu.

Three grounds for accusations:

Tīṇi codanāvatthūni—

what is seen, heard, and suspected.

diṭṭhena, sutena, parisaṅkāya.

Three kinds of sensual rebirth.

Tisso kāmūpapattiyo—

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.

santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.

This is the first kind of sensual rebirth.

Ayaṁ paṭhamā kāmūpapatti.

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.

Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī.

This is the second kind of sensual rebirth.

Ayaṁ dutiyā kāmūpapatti.

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 the Creations of Others.

Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī.

This is the third kind of sensual rebirth.

Ayaṁ tatiyā kāmūpapatti.

Three kinds of pleasant rebirth.

Tisso sukhūpapattiyo—

There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of Brahmā’s Host.

santāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā.

This is the first pleasant rebirth.

Ayaṁ paṭhamā sukhūpapatti.

There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.

Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.

Every so often they feel inspired to exclaim:

Te kadāci karahaci udānaṁ udānenti:

‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of streaming radiance.

‘aho sukhaṁ, aho sukhan’ti, seyyathāpi devā ābhassarā.

This is the second pleasant rebirth.

Ayaṁ dutiyā sukhūpapatti.

There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.

Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.

Since they’re truly content, they experience pleasure. Namely, the gods replete with glory.

Te santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā.

This is the third pleasant rebirth.

Ayaṁ tatiyā sukhūpapatti.

Three kinds of wisdom:

Tisso paññā—

the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept.

sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā.

Another three kinds of wisdom:

Aparāpi tisso paññā—

wisdom produced by thought, learning, and meditation.

cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.

Three weapons:

Tīṇāvudhāni—

learning, seclusion, and wisdom.

sutāvudhaṁ, pavivekāvudhaṁ, paññāvudhaṁ.

Three faculties:

Tīṇindriyāni—

the faculty of understanding that one’s enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened.

anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.

Three eyes:

Tīṇi cakkhūni—

the eye of the flesh, the eye of clairvoyance, and the eye of wisdom.

maṁsacakkhu, dibbacakkhu, paññācakkhu.

Three trainings:

Tisso sikkhā—

in higher ethics, higher mind, and higher wisdom.

adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

Three kinds of development:

Tisso bhāvanā—

the development of physical endurance, the development of the mind, and the development of wisdom.

kāyabhāvanā, cittabhāvanā, paññābhāvanā.

Three unsurpassable things:

Tīṇi anuttariyāni—

unsurpassable seeing, practice, and freedom.

dassanānuttariyaṁ, paṭipadānuttariyaṁ, vimuttānuttariyaṁ.

Three kinds of samādhi.

Tayo samādhī—

Samādhi with placing the mind and keeping it connected. Samādhi without placing the mind, but just keeping it connected. Samādhi without placing the mind or keeping it connected.

savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.

Another three kinds of samādhi:

Aparepi tayo samādhī—

emptiness, signless, and undirected.

suññato samādhi, animitto samādhi, appaṇihito samādhi.

Three purities:

Tīṇi soceyyāni—

purity of body, speech, and mind.

kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.

Three kinds of sagacity:

Tīṇi moneyyāni—

sagacity of body, speech, and mind.

kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.

Three skills:

Tīṇi kosallāni—

skill in progress, skill in regress, and skill in means.

āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ.

Three vanities:

Tayo madā—

the vanity of health, the vanity of youth, and the vanity of life.

ārogyamado, yobbanamado, jīvitamado.

Three ways of putting something in charge:

Tīṇi ādhipateyyāni—

putting oneself, the world, or the teaching in charge.

attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.

Three topics of discussion.

Tīṇi kathāvatthūni—

You might discuss the past:

atītaṁ vā addhānaṁ ārabbha kathaṁ katheyya:

‘That is how it was in the past.’

‘evaṁ ahosi atītamaddhānan’ti;

You might discuss the future:

anāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya:

‘That is how it will be in the future.’

‘evaṁ bhavissati anāgatamaddhānan’ti;

Or you might discuss the present:

etarahi vā paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya:

‘This is how it is at present.’

‘evaṁ hoti etarahi paccuppannaṁ addhānan’ti.

Three knowledges:

Tisso vijjā—

recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.

pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā.

Three meditative abidings:

Tayo vihārā—

the meditation of the gods, the meditation of Brahmā, and the meditation of the noble ones.

dibbo vihāro, brahmā vihāro, ariyo vihāro.

Three demonstrations:

Tīṇi pāṭihāriyāni—

a demonstration of psychic power, a demonstration of revealing, and an instructional demonstration.

iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.

These are the teachings grouped by three that have been rightly explained by the Buddha.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.

You should all recite these in concert.

Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

4. Fours

4. Catukka

There are teachings grouped by four that have been rightly explained by the Buddha.

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā.

You should all recite these in concert.

Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

What are the teachings grouped by four?

Katame cattāro?

Four kinds of mindfulness meditation.

Cattāro satipaṭṭhānā.

It’s when a bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.

Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.

They meditate observing an aspect of feelings …

Vedanāsu vedanānupassī …pe…

mind …

citte cittānupassī …pe…

dhamma—keen, aware, and mindful, rid of desire and aversion for the world.

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

Four right efforts.

Cattāro sammappadhānā.

A bhikkhu generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya 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.

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 skillful qualities arise.

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 that have arisen remain, are not lost, but increase, mature, and are completed by development.

Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

Four bases of psychic power.

Cattāro iddhipādā.

A bhikkhu develops the basis of psychic power that has samādhi due to enthusiasm, and active effort.

Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

They develop the basis of psychic power that has samādhi due to mental development, and active effort.

Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

They develop the basis of psychic power that has samādhi due to energy, and active effort.

Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

They develop the basis of psychic power that has samādhi due to inquiry, and active effort.

Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.

Four absorptions.

Cattāri jhānāni.

A bhikkhu, 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.

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ 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 samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ 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.’

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.

Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

Four ways of developing samādhi further.

Catasso samādhibhāvanā.

There is a way of developing samādhi further that leads to blissful meditation in the present life.

Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.

There is a way of developing samādhi further that leads to gaining knowledge and vision.

Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.

There is a way of developing samādhi further that leads to mindfulness and awareness.

Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.

There is a way of developing samādhi further that leads to the ending of defilements.

Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.

And what is the way of developing samādhi further that leads to blissful meditation in the present life?

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati?

It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ …

second absorption …

pe…

fourth absorption.

catutthaṁ jhānaṁ upasampajja viharati.

This is the way of developing samādhi further that leads to blissful meditation in the present life.

Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.

And what is the way of developing samādhi further that leads to gaining knowledge and vision?

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati?

A bhikkhu focuses on the perception of light, concentrating on the perception of day regardless of whether it’s night or day.

Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.

And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.

This is the way of developing samādhi further that leads to gaining knowledge and vision.

Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.

And what is the way of developing samādhi further that leads to mindfulness and awareness?

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?

A bhikkhu knows feelings as they arise, as they remain, and as they go away.

Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

They know perceptions as they arise, as they remain, and as they go away.

Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

They know thoughts as they arise, as they remain, and as they go away.

Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.

This is the way of developing samādhi further that leads to mindfulness and awareness.

Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.

And what is the way of developing samādhi further that leads to the ending of defilements?

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?

A bhikkhu meditates observing rise and fall in the five grasping aggregates.

Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.

‘Such is form, such is the origin of form, such is the ending of form.

Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo.

Such are feelings …

Iti vedanā …pe…

perceptions …

iti saññā …

saṅkhāra …

iti saṅkhārā …

consciousness, such is the origin of consciousness, such is the ending of consciousness.’

iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo.

This is the way of developing samādhi further that leads to the ending of defilements.

Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.

Four immeasurables.

Catasso appamaññā.

A bhikkhu 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.

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.

They meditate spreading a heart full of compassion …

Karuṇāsahagatena cetasā …pe…

rejoicing …

muditāsahagatena cetasā …pe…

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.

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

Four formless states.

Cattāro āruppā.

A bhikkhu, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.

Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ 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 ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ 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 viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.

Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.

Four supports.

Cattāri apassenāni.

After appraisal, a bhikkhu uses some things, endures some things, avoids some things, and gets rid of some things.

Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.

Four noble traditions.

Cattāro ariyavaṁsā.

A bhikkhu is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset 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.

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 bhikkhu who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.

Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.

Furthermore, a bhikkhu is content with any kind of almsfood …

Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.

 

Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.

Furthermore, a bhikkhu is content with any kind of lodgings …

Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.

 

Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.

Furthermore, a bhikkhu 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.

Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti.

A bhikkhu who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.

Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.

Four efforts.

Cattāri padhānāni.

The efforts to restrain, to give up, to develop, and to preserve.

Saṁvarapadhānaṁ pahānapadhānaṁ bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ.

And what is the effort to restrain?

Katamañcāvuso, saṁvarapadhānaṁ?

When a bhikkhu sees a sight with their eyes, they don’t get caught up in the features and details.

Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.

If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.

When they hear a sound with their ears …

Sotena saddaṁ sutvā …

When they smell an odor with their nose …

ghānena gandhaṁ ghāyitvā …

When they taste a flavor with their tongue …

jivhāya rasaṁ sāyitvā …

When they feel a touch with their body …

kāyena phoṭṭhabbaṁ phusitvā …

When they know a thought with their mind, they don’t get caught up in the features and details.

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.

If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.

This is called the effort to restrain.

Idaṁ vuccatāvuso, saṁvarapadhānaṁ.

And what is the effort to give up?

Katamañcāvuso, pahānapadhānaṁ?

It’s when a bhikkhu doesn’t tolerate a sensual,

Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti;

malicious,

uppannaṁ byāpādavitakkaṁ …pe…

or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and obliterates it.

uppannaṁ vihiṁsāvitakkaṁ …pe…

They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.

uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti.

This is called the effort to give up.

Idaṁ vuccatāvuso, pahānapadhānaṁ.

And what is the effort to develop?

Katamañcāvuso, bhāvanāpadhānaṁ?

It’s when a bhikkhu develops the awakening factors of mindfulness,

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,

investigation of dhamma,

dhammavicayasambojjhaṅgaṁ bhāveti …

energy,

vīriyasambojjhaṅgaṁ bhāveti …

rapture,

pītisambojjhaṅgaṁ bhāveti …

tranquility,

passaddhisambojjhaṅgaṁ bhāveti …

samādhi,

samādhisambojjhaṅgaṁ bhāveti …

and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.

upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

This is called the effort to develop.

Idaṁ vuccatāvuso, bhāvanāpadhānaṁ.

And what is the effort to preserve?

Katamañcāvuso, anurakkhaṇāpadhānaṁ?

It’s when a bhikkhu preserves a meditation subject that’s a fine foundation of samādhi: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse.

Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ.

This is called the effort to preserve.

Idaṁ vuccatāvuso, anurakkhaṇāpadhānaṁ.

Four knowledges:

Cattāri ñāṇāni—

knowledge of the present phenomena, inferential knowledge, knowledge of others’ minds, and conventional knowledge.

dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ.

Another four knowledges:

Aparānipi cattāri ñāṇāni—

knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.

Four factors of stream-entry:

Cattāri sotāpattiyaṅgāni—

associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching.

sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti.

Four factors of a stream-enterer.

Cattāri sotāpannassa aṅgāni.

A noble disciple has experiential confidence in the Buddha:

Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho, bhagavā’ti.

They have experiential confidence in the teaching:

Dhamme aveccappasādena samannāgato hoti:

‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.

They have experiential confidence in the Saṅgha:

Saṅghe aveccappasādena samannāgato hoti:

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, methodical, and proper. It consists of the four pairs, the eight individuals. 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 joined palms, and is the supreme field of merit for the world.’

‘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.

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 samādhi.

Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.

Four fruits of the ascetic life:

Cattāri sāmaññaphalāni—

stream-entry, once-return, non-return, and perfection.

sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.

Four elements:

Catasso dhātuyo—

earth, water, fire, and air.

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.

Four foods:

Cattāro āhārā—

solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.

kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.

Four bases for consciousness to remain.

Catasso viññāṇaṭṭhitiyo.

As long as consciousness remains, it remains involved with form, supported by form, founded on form. And with a sprinkle of relishing, it grows, increases, and matures.

Rūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati;

Or consciousness remains involved with feeling …

vedanūpāyaṁ vā āvuso …

Or consciousness remains involved with perception …

saññūpāyaṁ vā, āvuso …pe…

Or as long as consciousness remains, it remains involved with saṅkhāra, supported by saṅkhāra, grounded on saṅkhāra. And with a sprinkle of relishing, it grows, increases, and matures.

saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati.

Four prejudices:

Cattāri agatigamanāni—

making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.

chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati.

Four things that give rise to craving.

Cattāro taṇhuppādā—

Craving arises in a bhikkhu for the sake of robes,

cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;

almsfood,

piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;

lodgings,

senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;

or rebirth in this or that state.

itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.

Four ways of practice:

Catasso paṭipadā—

painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.

dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

Another four ways of practice:

Aparāpi catasso paṭipadā—

impatient practice, patient practice, taming practice, and calming practice.

akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.

Four footprints of the Dhamma:

Cattāri dhammapadāni—

contentment, good will, right mindfulness, and right samādhi.

anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ.

Four ways of taking up practices.

Cattāri dhammasamādānāni—

There is a way of taking up practices that is painful now and results in future pain.

atthāvuso, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.

There is a way of taking up practices that is painful now but results in future pleasure.

Atthāvuso, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.

There is a way of taking up practices that is pleasant now but results in future pain.

Atthāvuso, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.

There is a way of taking up practices that is pleasant now and results in future pleasure.

Atthāvuso, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.

Four spectrums of the teaching:

Cattāro dhammakkhandhā—

ethics, samādhi, wisdom, and freedom.

sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.

Four powers:

Cattāri balāni—

energy, mindfulness, samādhi, and wisdom.

vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.

Four foundations:

Cattāri adhiṭṭhānāni—

the foundations of wisdom, truth, generosity, and peace.

paññādhiṭṭhānaṁ, saccādhiṭṭhānaṁ, cāgādhiṭṭhānaṁ, upasamādhiṭṭhānaṁ.

Four ways of answering questions.

Cattāri pañhabyākaraṇāni—

There is a question that should be answered definitively. 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.

ekaṁsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.

Four deeds.

Cattāri kammāni—

There are deeds that are dark with dark result.

atthāvuso, kammaṁ kaṇhaṁ kaṇhavipākaṁ.

There are deeds that are bright with bright result.

Atthāvuso, kammaṁ sukkaṁ sukkavipākaṁ.

There are deeds that are dark and bright with dark and bright result.

Atthāvuso, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.

There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

Atthāvuso, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

Four things to be realized.

Cattāro sacchikaraṇīyā dhammā—

Past lives are to be realized with recollection.

pubbenivāso satiyā sacchikaraṇīyo;

The passing away and rebirth of sentient beings is to be realized with vision.

sattānaṁ cutūpapāto cakkhunā sacchikaraṇīyo;

The eight liberations are to be realized with direct meditative experience.

aṭṭha vimokkhā kāyena sacchikaraṇīyā;

The ending of defilements is to be realized with wisdom.

āsavānaṁ khayo paññāya sacchikaraṇīyo.

Four floods:

Cattāro oghā—

sensuality, desire for rebirth, views, and ignorance.

kāmogho, bhavogho, diṭṭhogho, avijjogho.

Four bonds:

Cattāro yogā—

sensuality, desire for rebirth, views, and ignorance.

kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.

Four detachments:

Cattāro visaññogā—

detachment from the bonds of sensuality, desire for rebirth, views, and ignorance.

kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.

Four ties:

Cattāro ganthā—

the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.

abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho.

Four kinds of grasping:

Cattāri upādānāni—

grasping at sensual pleasures, views, precepts and observances, and theories of a self.

kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.

Four kinds of reproduction:

Catasso yoniyo—

reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.

aṇḍajayoni, jalābujayoni, saṁsedajayoni, opapātikayoni.

Four kinds of conception.

Catasso gabbhāvakkantiyo.

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.

Idhāvuso, ekacco asampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ paṭhamā 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, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ dutiyā 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, asampajāno mātukucchimhā nikkhamati, ayaṁ tatiyā 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.

Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṁ catutthā gabbhāvakkanti.

Four kinds of reincarnation.

Cattāro attabhāvapaṭilābhā.

There is a reincarnation where only one’s own intention is effective, not that of others.

Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.

There is a reincarnation where only the intention of others is effective, not one’s own.

Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.

There is a reincarnation where both one’s own and others’ intentions are effective.

Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.

There is a reincarnation where neither one’s own nor others’ intentions are effective.

Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.

Four ways of purifying a religious donation.

Catasso dakkhiṇāvisuddhiyo.

There’s a religious donation that’s purified by the giver, not the recipient.

Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.

There’s a religious donation that’s purified by the recipient, not the giver.

Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.

There’s a religious donation that’s purified by neither the giver nor the recipient.

Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.

There’s a religious donation that’s purified by both the giver and the recipient.

Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.

Four ways of being inclusive:

Cattāri saṅgahavatthūni—

giving, kindly words, taking care, and equality.

dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.

Four ignoble expressions:

Cattāro anariyavohārā—

speech that’s false, divisive, harsh, or nonsensical.

musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.

Four noble expressions:

Cattāro ariyavohārā—

refraining from speech that’s false, divisive, harsh, or nonsensical.

musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.

Another four ignoble expressions:

Aparepi cattāro anariyavohārā—

saying you’ve seen, heard, thought, or known something, but you haven’t.

adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.

Another four noble expressions:

Aparepi cattāro ariyavohārā—

saying you haven’t seen, heard, thought, or known something, and you haven’t.

adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.

Another four ignoble expressions:

Aparepi cattāro anariyavohārā—

saying you haven’t seen, heard, thought, or known something, and you have.

diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.

Another four noble expressions:

Aparepi cattāro ariyavohārā—

saying you’ve seen, heard, thought, or known something, and you have.

diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.

Four persons.

Cattāro puggalā.

One person mortifies themselves, committed to the practice of mortifying themselves.

Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

One person mortifies others, committed to the practice of mortifying others.

Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.

One person mortifies themselves and others, committed to the practice of mortifying themselves and others.

Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.

One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.

Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.

They live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves.

So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.

Another four persons.

Aparepi cattāro puggalā.

One person practices to benefit themselves, but not others.

Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya.

One person practices to benefit others, but not themselves.

Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya.

One person practices to benefit neither themselves nor others.

Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya.

One person practices to benefit both themselves and others.

Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca.

Another four persons:

Aparepi cattāro puggalā—

the dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.

tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.

Another four persons:

Aparepi cattāro puggalā—

the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.

samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.

These are the teachings grouped by four that have been rightly explained by the Buddha.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā;

You should all recite these in concert.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

The first recitation section is finished.

Paṭhamabhāṇavāro niṭṭhito.

5. Fives

5. Pañcaka

There are teachings grouped by five that have been rightly explained by the Buddha.

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā.

You should all recite these in concert.

Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

What are the teachings grouped by five?

Katame pañca?

Five aggregates:

Pañcakkhandhā.

form, feeling, perception, saṅkhāra, and consciousness.

Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.

Five grasping aggregates:

Pañcupādānakkhandhā.

form, feeling, perception, saṅkhāra, and consciousness.

Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.

Five kinds of sensual stimulation.

Pañca kāmaguṇā.

Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā,

Sounds known by the ear …

sotaviññeyyā saddā …

Smells known by the nose …

ghānaviññeyyā gandhā …

Tastes known by the tongue …

jivhāviññeyyā rasā …

Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.

Five destinations:

Pañca gatiyo—

hell, the animal realm, the ghost realm, humanity, and the gods.

nirayo, tiracchānayoni, pettivisayo, manussā, devā.

Five kinds of stinginess:

Pañca macchariyāni—

stinginess with dwellings, families, material possessions, praise, and the teachings.

āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.

Five hindrances:

Pañca nīvaraṇāni—

sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.

Five lower fetters:

Pañca orambhāgiyāni saṁyojanāni—

identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.

Five higher fetters:

Pañca uddhambhāgiyāni saṁyojanāni—

desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.

rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā.

Five precepts:

Pañca sikkhāpadāni—

refraining from killing living creatures, stealing, sexual misconduct, lying, and drinking alcohol, which is a basis for negligence.

pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.

Five things that can’t be done.

Pañca abhabbaṭṭhānāni.

A bhikkhu 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 did as a lay person.

Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ. Abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ. Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto.

Five losses:

Pañca byasanāni—

loss of relatives, wealth, health, ethics, and view.

ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ.

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.

Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu 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.

Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.

Five endowments:

Pañca sampadā—

endowment with relatives, wealth, health, ethics, and view.

ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.

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.

Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu 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.

Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.

Five drawbacks for an unethical person because of their failure in ethics.

Pañca ādīnavā dussīlassa sīlavipattiyā.

Firstly, an unethical person loses substantial wealth on account of negligence.

Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati,

This is the first drawback.

ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.

Furthermore, an unethical person gets a bad reputation.

Puna caparaṁ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati,

This is the second drawback.

ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.

Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

Puna caparaṁ, āvuso, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto,

This is the third drawback.

ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.

Furthermore, an unethical person feels lost when they die.

Puna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti,

This is the fourth drawback.

ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.

Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati,

This is the fifth drawback.

ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.

Five benefits for an ethical person because of their accomplishment in ethics.

Pañca ānisaṁsā sīlavato sīlasampadāya.

Firstly, an ethical person gains substantial wealth on account of diligence.

Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati,

This is the first benefit.

ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.

Furthermore, an ethical person gets a good reputation.

Puna caparaṁ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati,

This is the second benefit.

ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.

Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

Puna caparaṁ, āvuso, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto,

This is the third benefit.

ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.

Furthermore, an ethical person dies not feeling lost.

Puna caparaṁ, āvuso, sīlavā sīlasampanno asammūḷho kālaṁ karoti,

This is the fourth benefit.

ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.

Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Puna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati,

This is the fifth benefit.

ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.

A bhikkhu who wants to accuse another should first establish five things in themselves.

Codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.

I will speak at the right time, not at the wrong time.

Kālena vakkhāmi no akālena,

I will speak truthfully, not falsely.

bhūtena vakkhāmi no abhūtena,

I will speak gently, not harshly.

saṇhena vakkhāmi no pharusena,

I will speak beneficially, not harmfully.

atthasaṁhitena vakkhāmi no anatthasaṁhitena,

I will speak lovingly, not from secret hate.

mettacittena vakkhāmi no dosantarenāti.

A bhikkhu who wants to accuse another should first establish these five things in themselves.

Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.

Five factors that support meditation.

Pañca padhāniyaṅgāni.

A bhikkhu has faith in the Realized One’s awakening:

Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.

They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

Asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu.

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.

Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.

Five pure abodes:

Pañca suddhāvāsā—

Aviha, Atappa, the Gods Fair to See, the Fair Seeing Gods, and Akaniṭṭha.

avihā, atappā, sudassā, sudassī, akaniṭṭhā.

Five non-returners:

Pañca anāgāmino—

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.

antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī.

Five kinds of emotional barrenness.

Pañca cetokhilā.

Firstly, a bhikkhu has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.

Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness.

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.

Furthermore, a bhikkhu has doubts about the teaching …

Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…

the Saṅgha …

saṅghe kaṅkhati vicikicchati …

the training …

sikkhāya kaṅkhati vicikicchati …

A bhikkhu is angry and upset with their spiritual companions, resentful and closed off.

sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness.

Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo.

Five emotional shackles.

Pañca cetasovinibandhā.

Firstly, a bhikkhu isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.

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.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.

This is the first emotional shackle.

Ayaṁ paṭhamo cetaso vinibandho.

Furthermore, a bhikkhu isn’t free of greed for the body …

Puna caparaṁ, āvuso, bhikkhu kāye avītarāgo hoti …pe…

They’re not free of greed for form …

rūpe avītarāgo hoti …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 yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe…

They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’

puna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

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 is the fifth emotional shackle.

Ayaṁ pañcamo cetaso vinibandho.

Five faculties:

Pañcindriyāni—

eye, ear, nose, tongue, and body.

cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.

Another five faculties:

Aparānipi pañcindriyāni—

pleasure, pain, happiness, sadness, and equanimity.

sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.

Another five faculties:

Aparānipi pañcindriyāni—

faith, energy, mindfulness, samādhi, and wisdom.

saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.

Five elements of escape.

Pañca nissaraṇiyā dhātuyo.

Take a case where a bhikkhu focuses on sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them.

Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

But when they focus on renunciation, their mind is eager, confident, settled, and decided about it.

Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.

Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.

Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi.

They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.

Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.

This is how the escape from sensual pleasures is explained.

Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.

Take another case where a bhikkhu focuses on ill will, but their mind isn’t eager …

Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

But when they focus on good will, their mind is eager …

Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.

Their mind is in a good state … well detached from ill will.

Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena.

They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.

Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.

This is how the escape from ill will is explained.

Idamakkhātaṁ byāpādassa nissaraṇaṁ.

Take another case where a bhikkhu focuses on harming, but their mind isn’t eager …

Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

But when they focus on compassion, their mind is eager …

Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.

Their mind is in a good state … well detached from harming.

Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya.

They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.

Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.

This is how the escape from harming is explained.

Idamakkhātaṁ vihesāya nissaraṇaṁ.

Take another case where a bhikkhu focuses on form, but their mind isn’t eager …

Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

But when they focus on the formless, their mind is eager …

Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.

Their mind is in a good state … well detached from forms.

Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi.

They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.

Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.

This is how the escape from forms is explained.

Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.

Take a case where a bhikkhu focuses on identity, but their mind isn’t eager, confident, settled, and decided about it.

Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

But when they focus on the ending of identity, their mind is eager, confident, settled, and decided about it.

Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.

Their mind is in a good state, well developed, well risen, well freed, and well detached from identity.

Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena.

They’re freed from the distressing and feverish defilements that arise because of identity, so they don’t experience that kind of feeling.

Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.

This is how the escape from identity is explained.

Idamakkhātaṁ sakkāyassa nissaraṇaṁ.

Five opportunities for freedom.

Pañca vimuttāyatanāni.

Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a bhikkhu.

Idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.

That bhikkhu feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.

Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.

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.

Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

This is the first opportunity for freedom.

Idaṁ paṭhamaṁ vimuttāyatanaṁ.

Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a bhikkhu. But the bhikkhu teaches Dhamma in detail to others as they learned and memorized it. …

Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti …pe…

Or the bhikkhu recites the teaching in detail as they learned and memorized it. …

api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti …pe…

Or the bhikkhu thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. …

api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati …pe…

Or a meditation subject as a foundation of samādhi is properly grasped, attended, borne in mind, and comprehended with wisdom.

api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.

That bhikkhu feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of samādhi is properly grasped, attended, borne in mind, and comprehended with wisdom.

Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.

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.

Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

This is the fifth opportunity for freedom.

Idaṁ pañcamaṁ vimuttāyatanaṁ.

Five perceptions that ripen in freedom:

Pañca vimuttiparipācanīyā saññā—

the perception of anicca, the perception of suffering in anicca, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.

aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.

These are the teachings grouped by five that have been rightly explained by the Buddha.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā;

You should all recite these in concert.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

6. Sixes

6. Chakka

There are teachings grouped by six that have been rightly explained by the Buddha.

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;

You should all recite these in concert.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

What are the teachings grouped by six?

Katame cha?

Six interior sense fields:

Cha ajjhattikāni āyatanāni—

eye, ear, nose, tongue, body, and mind.

cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.

Six exterior sense fields:

Cha bāhirāni āyatanāni—

sights, sounds, smells, tastes, touches, and thoughts.

rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.

Six classes of consciousness:

Cha viññāṇakāyā—

eye, ear, nose, tongue, body, and mind consciousness.

cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.

Six classes of contact:

Cha phassakāyā—

contact through the eye, ear, nose, tongue, body, and mind.

cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.

Six classes of feeling:

Cha vedanākāyā—

feeling born of contact through the eye, ear, nose, tongue, body, and mind.

cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.

Six classes of perception:

Cha saññākāyā—

perceptions of sights, sounds, smells, tastes, touches, and thoughts.

rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.

Six bodies of intention:

Cha sañcetanākāyā—

intention regarding sights, sounds, smells, tastes, touches, and thoughts.

rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.

Six classes of craving:

Cha taṇhākāyā—

craving for sights, sounds, smells, tastes, touches, and thoughts.

rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.

Six kinds of disrespect.

Cha agāravā.

A bhikkhu lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.

Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre agāravo viharati appatisso.

Six kinds of respect.

Cha gāravā.

A bhikkhu has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.

Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso.

Six preoccupations with happiness.

Cha somanassūpavicārā.

Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness.

Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati;

Hearing a sound with the ear …

sotena saddaṁ sutvā …

Smelling an odor with the nose …

ghānena gandhaṁ ghāyitvā …

Tasting a flavor with the tongue …

jivhāya rasaṁ sāyitvā …

Feeling a touch with the body …

kāyena phoṭṭhabbaṁ phusitvā.

Knowing a thought with the mind, one is preoccupied with a thought that’s a basis for happiness.

Manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati.

Six preoccupations with sadness.

Cha domanassūpavicārā.

Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for sadness. …

Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati …pe…

Knowing a thought with the mind, one is preoccupied with a thought that’s a basis for sadness.

manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati.

Six preoccupations with equanimity.

Cha upekkhūpavicārā.

Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for equanimity. …

Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati …pe…

Knowing a thought with the mind, one is preoccupied with a thought that’s a basis for equanimity.

manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.

Six warm-hearted qualities.

Cha sāraṇīyā dhammā.

Firstly, a bhikkhu consistently treats their spiritual companions with bodily kindness, both in public and in private.

Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.

This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

Furthermore, a bhikkhu consistently treats their spiritual companions with verbal kindness, both in public and in private.

Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.

This too is a warm-hearted quality.

Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.

Furthermore, a bhikkhu consistently treats their spiritual companions with mental kindness, both in public and in private.

Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.

This too is a warm-hearted quality.

Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.

Furthermore, a bhikkhu shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.

Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.

This too is a warm-hearted quality.

Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.

Furthermore, a bhikkhu lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to samādhi.

Puna caparaṁ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.

This too is a warm-hearted quality.

Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.

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.

Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.

This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

Six roots of arguments.

Cha vivādamūlāni.

Firstly, a bhikkhu is irritable and hostile.

Idhāvuso, bhikkhu kodhano hoti upanāhī.

Such a bhikkhu lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.

Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.

They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.

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.

If you see such a root of arguments in yourselves or others, you should try to give up this bad thing.

Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.

If you don’t see it, you should practice so that it doesn’t come up in the future.

Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.

That’s how to give up this bad root of arguments, so it doesn’t come up in the future.

Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.

Furthermore, a bhikkhu is offensive and contemptuous …

Puna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī …pe…

They’re jealous and stingy …

issukī hoti maccharī …pe…

They’re devious and deceitful …

saṭho hoti māyāvī …

They have wicked desires and wrong view …

pāpiccho hoti micchādiṭṭhī …

They’re attached to their own views, holding them tight, and refusing to let go.

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.

If you see such a root of arguments in yourselves or others, you should try to give up this bad thing.

Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.

If you don’t see it, you should practice so that it doesn’t come up in the future.

Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.

That’s how to give up this bad root of arguments, so it doesn’t come up in the future.

Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.

Six elements:

Cha dhātuyo—

earth, water, fire, air, space, and consciousness.

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

Six elements of escape.

Cha nissaraṇiyā dhātuyo.

Take a bhikkhu who says:

Idhāvuso, bhikkhu evaṁ vadeyya:

‘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.

‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,

Yet somehow ill will still occupies my mind.’

atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti.

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.

So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.

It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,

Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.

yet somehow ill will still occupies the mind.

Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.

For it is the heart’s release by love that is the escape from ill will.’

Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti.

Take another bhikkhu who says:

Idha panāvuso, bhikkhu evaṁ vadeyya:

‘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.

‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.

Yet somehow the thought of harming still occupies my mind.’

Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti,

They should be told, ‘Not so, venerable! …

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.

For it is the heart’s release by compassion that is the escape from thoughts of harming.’

Nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇā cetovimuttī’ti.

Take another bhikkhu who says:

Idha panāvuso, bhikkhu evaṁ vadeyya:

‘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.

‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.

Yet somehow discontent still occupies my mind.’

Atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti,

They should be told, ‘Not so, venerable! …

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.

For it is the heart’s release by rejoicing that is the escape from discontent.’

Nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditā cetovimuttī’ti.

Take another bhikkhu who says:

Idha panāvuso, bhikkhu evaṁ vadeyya:

‘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.

‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.

Yet somehow desire still occupies my mind.’

Atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.

They should be told, ‘Not so, venerable! …

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.

For it is the heart’s release by equanimity that is the escape from desire.’

Nissaraṇaṁ hetaṁ, āvuso, rāgassa, yadidaṁ upekkhā cetovimuttī’ti.

Take another bhikkhu who says:

Idha panāvuso, bhikkhu evaṁ vadeyya:

‘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.

‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.

Yet somehow my consciousness still follows after signs.’

Atha ca pana me nimittānusāri viññāṇaṁ hotī’ti.

They should be told, ‘Not so, venerable! …

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.

For it is the signless release of the heart that is the escape from all signs.’

Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti.

Take another bhikkhu who says:

Idha panāvuso, bhikkhu evaṁ vadeyya:

‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.

‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi,

Yet somehow the dart of doubt and indecision still occupies my mind.’

atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.

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.

So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.

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”,

Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ asmīti vigate ayamahamasmīti asamanupassato,

yet somehow the dart of doubt and indecision still occupy the mind.

atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.

For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’

Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.

Six unsurpassable things:

Cha anuttariyāni—

the unsurpassable seeing, listening, acquisition, training, service, and recollection.

dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.

Six topics for recollection:

Cha anussatiṭṭhānāni—

the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.

buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.

Six consistent responses.

Cha satatavihārā.

A bhikkhu, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.

Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body …

Sotena saddaṁ sutvā …pe…

Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.

manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

Six classes of rebirth.

Chaḷābhijātiyo.

Someone born into a dark class gives rise to a dark result.

Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.

Someone born into a dark class gives rise to a bright result.

Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.

Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright.

Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.

Someone born into a bright class gives rise to a bright result.

Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.

Someone born into a bright class gives rise to a dark result.

Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.

Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.

Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.

Six perceptions that help penetration:

Cha nibbedhabhāgiyā saññā—

the perception of anicca, the perception of suffering in anicca, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.

aniccasaññā anicce, dukkhasaññā dukkhe, anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.

These are the teachings grouped by six that have been rightly explained by the Buddha.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;

You should all recite these in concert.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

7. Sevens

7. Sattaka

There are teachings grouped by seven that have been rightly explained by the Buddha.

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;

You should all recite these in concert.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

What are the teachings grouped by seven?

Katame satta?

Seven kinds of noble wealth:

Satta ariyadhanāni—

the wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom.

saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.

Seven awakening factors:

Satta bojjhaṅgā—

mindfulness, investigation of dhamma, energy, rapture, tranquility, samādhi, and equanimity.

satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.

Seven prerequisites for samādhi:

Satta samādhiparikkhārā—

right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness.

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.

Seven bad qualities:

Satta asaddhammā—

a bhikkhu is faithless, shameless, imprudent, uneducated, lazy, unmindful, and witless.

idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.

Seven good qualities:

Satta saddhammā—

a bhikkhu is faithful, conscientious, prudent, learned, energetic, mindful, and wise.

idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.

Seven aspects of the teachings of the good persons:

Satta sappurisadhammā—

a bhikkhu knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows people.

idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.

Seven qualifications for graduation.

Satta niddasavatthūni.

A bhikkhu has a keen enthusiasm to undertake the training …

Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.

to examine the teachings …

Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.

to get rid of desires …

Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.

for retreat …

Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.

to rouse up energy …

Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo.

for mindfulness and alertness …

Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.

to penetrate theoretically. And they don’t lose these desires in the future.

Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.

Seven perceptions:

Satta saññā—

the perception of anicca, 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.

aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.

Seven powers:

Satta balāni—

faith, energy, conscience, prudence, mindfulness, samādhi, and wisdom.

saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.

Seven planes of consciousness.

Satta viññāṇaṭṭhitiyo.

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.

Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.

This is the first plane of consciousness.

Ayaṁ paṭhamā viññāṇaṭṭhiti.

There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption.

Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.

This is the second plane of consciousness.

Ayaṁ dutiyā viññāṇaṭṭhiti.

There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.

Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā.

This is the third plane of consciousness.

Ayaṁ tatiyā viññāṇaṭṭhiti.

There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.

Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā.

This is the fourth plane of consciousness.

Ayaṁ catutthī viññāṇaṭṭhiti.

There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.

Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.

This is the fifth plane of consciousness.

Ayaṁ pañcamī viññāṇaṭṭhiti.

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.

Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.

This is the sixth plane of consciousness.

Ayaṁ chaṭṭhī viññāṇaṭṭhiti.

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.

Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.

This is the seventh plane of consciousness.

Ayaṁ sattamī viññāṇaṭṭhiti.

Seven persons worthy of a religious donation:

Satta puggalā dakkhiṇeyyā—

one freed both ways, one freed by wisdom, a personal witness, one attained to view, one freed by faith, a follower of the teachings, and a follower by faith.

ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.

Seven underlying tendencies:

Satta anusayā—

sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.

kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.

Seven fetters:

Satta saṁyojanāni—

attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.

anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ.

Seven dhamma for the settlement of any disciplinary issues that might arise.

Satta adhikaraṇasamathā—

Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable.

uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.

These are the teachings grouped by seven that have been rightly explained by the Buddha.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;

You should all recite these in concert.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

The second recitation section is finished.

Dutiyabhāṇavāro niṭṭhito.

8. Eights

8. Aṭṭhaka

There are teachings grouped by eight that have been rightly explained by the Buddha.

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;

You should all recite these in concert.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

What are the teachings grouped by eight?

Katame aṭṭha?

Eight wrong ways:

Aṭṭha micchattā—

wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong samādhi.

micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi.

Eight right ways:

Aṭṭha sammattā—

right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

Eight persons worthy of a religious donation.

Aṭṭha puggalā dakkhiṇeyyā—

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.

sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.

Eight grounds for laziness.

Aṭṭha kusītavatthūni.

Firstly, a bhikkhu has some work to do.

Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.

They think:

Tassa evaṁ hoti:

‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’

‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.

They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

This is the first ground for laziness.

Idaṁ paṭhamaṁ kusītavatthu.

Furthermore, a bhikkhu has done some work.

Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.

They think:

Tassa evaṁ hoti:

‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’

‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti.

They lie down, and don’t rouse energy…

So nipajjati na vīriyaṁ ārabhati …pe…

This is the second ground for laziness.

idaṁ dutiyaṁ kusītavatthu.

Furthermore, a bhikkhu has to go on a journey.

Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.

They think:

Tassa evaṁ hoti:

‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’

‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.

They lie down, and don’t rouse energy…

So nipajjati na vīriyaṁ ārabhati …

This is the third ground for laziness.

idaṁ tatiyaṁ kusītavatthu.

Furthermore, a bhikkhu has gone on a journey.

Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.

They think:

Tassa evaṁ hoti:

‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’

‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti.

They lie down, and don’t rouse energy…

So nipajjati na vīriyaṁ ārabhati …

This is the fourth ground for laziness.

idaṁ catutthaṁ kusītavatthu.

Furthermore, a bhikkhu has wandered for alms, but they didn’t get to fill up on as much food as they like, rough or fine.

Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.

They think:

Tassa evaṁ hoti:

‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is tired and unfit for work. I’d better have a lie down.’

‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti.

They lie down, and don’t rouse energy…

So nipajjati na vīriyaṁ ārabhati …

This is the fifth ground for laziness.

idaṁ pañcamaṁ kusītavatthu.

Furthermore, a bhikkhu has wandered for alms, and they got to fill up on as much food as they like, rough or fine.

Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.

They think:

Tassa evaṁ hoti:

‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough 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.’

‘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.

They lie down, and don’t rouse energy…

So nipajjati na vīriyaṁ ārabhati …

This is the sixth ground for laziness.

idaṁ chaṭṭhaṁ kusītavatthu.

Furthermore, a bhikkhu feels a little sick.

Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.

They think:

Tassa evaṁ hoti:

‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’

‘uppanno kho me ayaṁ appamattako ābādho;

 

atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti.

They lie down, and don’t rouse energy…

So nipajjati na vīriyaṁ ārabhati …

This is the seventh ground for laziness.

idaṁ sattamaṁ kusītavatthu.

Furthermore, a bhikkhu has recently recovered from illness.

Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.

They think:

Tassa evaṁ hoti:

‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’

‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti.

They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

This is the eighth ground for laziness.

Idaṁ aṭṭhamaṁ kusītavatthu.

Eight grounds for arousing energy.

Aṭṭha ārambhavatthūni.

Firstly, a bhikkhu has some work to do.

Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.

They think:

Tassa evaṁ hoti:

‘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.’

‘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.

They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

So vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

This is the first ground for arousing energy.

Idaṁ paṭhamaṁ ārambhavatthu.

Furthermore, a bhikkhu has done some work.

Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.

They think:

Tassa evaṁ hoti:

‘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.’

‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…

They rouse up energy…

so vīriyaṁ ārabhati …

This is the second ground for arousing energy.

idaṁ dutiyaṁ ārambhavatthu.

Furthermore, a bhikkhu has to go on a journey.

Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.

They think:

Tassa evaṁ hoti:

‘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.’

‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ.

 

Handāhaṁ vīriyaṁ ārabhāmi …pe…

They rouse up energy…

so vīriyaṁ ārabhati …

This is the third ground for arousing energy.

idaṁ tatiyaṁ ārambhavatthu.

Furthermore, a bhikkhu has gone on a journey.

Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.

They think:

Tassa evaṁ hoti:

‘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.’

‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…

They rouse up energy…

so vīriyaṁ ārabhati …

This is the fourth ground for arousing energy.

idaṁ catutthaṁ ārambhavatthu.

Furthermore, a bhikkhu has wandered for alms, but they didn’t get to fill up on as much food as they like, rough or fine.

Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.

They think:

Tassa evaṁ hoti:

‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’

‘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…

They rouse up energy…

so vīriyaṁ ārabhati …

This is the fifth ground for arousing energy.

idaṁ pañcamaṁ ārambhavatthu.

Furthermore, a bhikkhu has wandered for alms, and they got to fill up on as much food as they like, rough or fine.

Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.

They think:

Tassa evaṁ hoti:

‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’

‘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…

They rouse up energy…

so vīriyaṁ ārabhati …

This is the sixth ground for arousing energy.

idaṁ chaṭṭhaṁ ārambhavatthu.

Furthermore, a bhikkhu feels a little sick.

Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.

They think:

Tassa evaṁ hoti:

‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’

‘uppanno kho me ayaṁ appamattako ābādho, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi …pe…

They rouse up energy…

so vīriyaṁ ārabhati …

This is the seventh ground for arousing energy.

idaṁ sattamaṁ ārambhavatthu.

Furthermore, a bhikkhu has recently recovered from illness.

Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.

They think:

Tassa evaṁ hoti:

‘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.’

‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.

They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

This is the eighth ground for arousing energy.

Idaṁ aṭṭhamaṁ ārambhavatthu.

Eight reasons to give.

Aṭṭha dānavatthūni.

A person 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.’

Āsajja dānaṁ deti, bhayā dānaṁ deti, ‘adāsi me’ti dānaṁ deti, ‘dassati me’ti dānaṁ deti, ‘sāhu dānan’ti dānaṁ deti, ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ na dātun’ti dānaṁ deti, ‘idaṁ me dānaṁ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṁ deti.

 

Cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.

Eight rebirths by giving.

Aṭṭha dānūpapattiyo.

First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.

Idhāvuso, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.

Whatever they give, they expect something back.

So yaṁ deti taṁ paccāsīsati.

They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.

So passati khattiyamahāsālaṁ vā brāhmaṇamahāsālaṁ vā gahapatimahāsālaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.

They think:

Tassa evaṁ hoti:

‘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!’

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti.

They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.

But I say that this is only for those of ethical conduct, not for the unethical.

Tañca kho sīlavato vadāmi no dussīlassa.

The heart’s wish of an ethical person succeeds because of their purity.

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.

Next, someone gives to ascetics or brahmins.

Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.

Whatever they give, they expect something back.

So yaṁ deti taṁ paccāsīsati.

And they’ve heard:

Tassa sutaṁ hoti:

‘The Gods of the Four Great Kings are long-lived, beautiful, and very happy.’

‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.

They think:

Tassa evaṁ hoti:

‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of the Four Great Kings!’

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.

They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.

But I say that this is only for those of ethical conduct, not for the unethical.

Tañca kho sīlavato vadāmi no dussīlassa.

The heart’s wish of an ethical person succeeds because of their purity.

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.

Next, someone gives to ascetics or brahmins.

Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.

Whatever they give, they expect something back.

So yaṁ deti taṁ paccāsīsati.

And they’ve heard:

Tassa sutaṁ hoti:

‘The Gods of the Thirty-Three …

‘tāvatiṁsā devā …pe…

the Gods of Yama …

yāmā devā …pe…

the Joyful Gods …

tusitā devā …pe…

the Gods Who Love to Create …

nimmānaratī devā …pe…

the Gods Who Control the Creations of Others are long-lived, beautiful, and very happy.’

paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti.

They think:

Tassa evaṁ hoti:

‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods Who Control the Creations of Others!’

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.

They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.

But I say that this is only for those of ethical conduct, not for the unethical.

Tañca kho sīlavato vadāmi no dussīlassa.

The heart’s wish of an ethical person succeeds because of their purity.

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.

Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.

Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.

Whatever they give, they expect something back.

So yaṁ deti taṁ paccāsīsati.

And they’ve heard:

Tassa sutaṁ hoti:

‘The Gods of Brahmā’s Host are long-lived, beautiful, and very happy.’

‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.

They think:

Tassa evaṁ hoti:

‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of Brahmā’s Host!’

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.

They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.

But I say that this is only for those of ethical conduct, not for the unethical.

Tañca kho sīlavato vadāmi no dussīlassa;

And for those free of desire, not those with desire.

vītarāgassa no sarāgassa.

The heart’s wish of an ethical person succeeds because of their freedom from desire.

Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā.

Eight assemblies:

Aṭṭha parisā—

the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.

khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.

Eight worldly conditions:

Aṭṭha lokadhammā—

gain and loss, fame and disgrace, blame and praise, pleasure and pain.

lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca.

Eight dimensions of mastery.

Aṭṭha abhibhāyatanāni.

Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.

This is the first dimension of mastery.

Idaṁ paṭhamaṁ abhibhāyatanaṁ.

Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—

 

evaṁsaññī hoti.

This is the second dimension of mastery.

Idaṁ dutiyaṁ abhibhāyatanaṁ.

Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.

This is the third dimension of mastery.

Idaṁ tatiyaṁ abhibhāyatanaṁ.

Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.

This is the fourth dimension of mastery.

Idaṁ catutthaṁ abhibhāyatanaṁ.

Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.

They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.

Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;

Mastering them, they perceive: ‘I know and see.’

evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.

This is the fifth dimension of mastery.

Idaṁ pañcamaṁ abhibhāyatanaṁ.

Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.

They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.

Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;

Mastering them, they perceive: ‘I know and see.’

evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.

This is the sixth dimension of mastery.

Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.

Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.

They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.

Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;

Mastering them, they perceive: ‘I know and see.’

evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.

This is the seventh dimension of mastery.

Idaṁ sattamaṁ abhibhāyatanaṁ.

Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.

They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.

Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;

Mastering them, they perceive: ‘I know and see.’

evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.

This is the eighth dimension of mastery.

Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.

Eight liberations.

Aṭṭha vimokkhā.

Having physical form, they see visions.

Rūpī rūpāni passati.

This is the first liberation.

Ayaṁ paṭhamo vimokkho.

Not perceiving physical form internally, they see visions externally.

Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati.

This is the second liberation.

Ayaṁ dutiyo vimokkho.

They’re focused only on beauty.

Subhanteva adhimutto hoti.

This is the third liberation.

Ayaṁ tatiyo vimokkho.

Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.

This is the fourth liberation.

Ayaṁ catuttho vimokkho.

Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.

Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.

This is the fifth liberation.

Ayaṁ pañcamo vimokkho.

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 viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

This is the sixth liberation.

Ayaṁ chaṭṭho vimokkho.

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.

Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.

This is the seventh liberation.

Ayaṁ sattamo vimokkho.

Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.

Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.

This is the eighth liberation.

Ayaṁ aṭṭhamo vimokkho.

These are the teachings grouped by eight that have been rightly explained by the Buddha.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;

You should all recite these in concert.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

9. Nines

9. Navaka

There are teachings grouped by nine that have been rightly explained by the Buddha.

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā;

You should all recite these in concert.

tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

What are the teachings grouped by nine?

Katame nava?

Nine grounds for resentment.

Nava āghātavatthūni.

Thinking: ‘They did wrong to me,’ you harbor resentment.

‘Anatthaṁ me acarī’ti āghātaṁ bandhati;

Thinking: ‘They are doing wrong to me’ …

‘anatthaṁ me caratī’ti āghātaṁ bandhati;

‘They will do wrong to me’ …

‘anatthaṁ me carissatī’ti āghātaṁ bandhati;

‘They did wrong by someone I love’ …

‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe…

‘They are doing wrong by someone I love’ …

anatthaṁ caratīti āghātaṁ bandhati …pe…

‘They will do wrong by someone I love’ …

anatthaṁ carissatīti āghātaṁ bandhati;

‘They helped someone I dislike’ …

‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe…

‘They are helping someone I dislike’ …

atthaṁ caratīti āghātaṁ bandhati …pe…

Thinking: ‘They will help someone I dislike,’ you harbor resentment.

atthaṁ carissatīti āghātaṁ bandhati.

Nine methods to get rid of resentment.

Nava āghātapaṭivinayā.

Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.

‘Anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;

Thinking: ‘They are doing wrong to me …’ …

‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;

‘They will do wrong to me …’ …

‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;

‘They did wrong by someone I love …’ …

‘piyassa me manāpassa anatthaṁ acari …pe…

‘They are doing wrong by someone I love …’ …

anatthaṁ carati …pe…

‘They will do wrong by someone I love …’ …

anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;

‘They helped someone I dislike …’ …

‘appiyassa me amanāpassa atthaṁ acari …pe…

‘They are helping someone I dislike …’ …

atthaṁ carati …pe…

Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.

atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti.

Nine abodes of sentient beings.

Nava sattāvāsā.

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.

Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.

This is the first abode of sentient beings.

Ayaṁ paṭhamo sattāvāso.

There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption.

Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.

This is the second abode of sentient beings.

Ayaṁ dutiyo sattāvāso.

There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.

Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.

This is the third abode of sentient beings.

Ayaṁ tatiyo sattāvāso.

There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.

Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.

This is the fourth abode of sentient beings.

Ayaṁ catuttho sattāvāso.

There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.

Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.

This is the fifth abode of sentient beings.

Ayaṁ pañcamo sattāvāso.

There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.

Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.

This is the sixth abode of sentient beings.

Ayaṁ chaṭṭho sattāvāso.

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.

Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.

This is the seventh abode of sentient beings.

Ayaṁ sattamo sattāvāso.

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.

Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.

This is the eighth abode of sentient beings.

Ayaṁ aṭṭhamo sattāvāso.

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.

Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā.

This is the ninth abode of sentient beings.

Ayaṁ navamo sattāvāso.

Nine lost opportunities for spiritual practice.

Nava akkhaṇā asamayā brahmacariyavāsāya.

Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.

Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.

But a person has been reborn in hell.

Ayañca puggalo nirayaṁ upapanno hoti.

This is the first lost opportunity for spiritual practice.

Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.

Furthermore, a Realized One has arisen in the world.

Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.

But a person has been reborn in the animal realm.

Ayañca puggalo tiracchānayoniṁ upapanno hoti.

This is the second lost opportunity for spiritual practice.

Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya.

Furthermore, a Realized One has arisen in the world.

Puna caparaṁ …pe…

But a person has been reborn in the ghost realm.

pettivisayaṁ upapanno hoti.

This is the third lost opportunity for spiritual practice.

Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya.

Furthermore, a Realized One has arisen in the world.

Puna caparaṁ …pe…

But a person has been reborn among the demons.

asurakāyaṁ upapanno hoti.

This is the fourth lost opportunity for spiritual practice.

Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.

Furthermore, a Realized One has arisen in the world.

Puna caparaṁ …pe…

But a person has been reborn in one of the long-lived orders of gods.

aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti.

This is the fifth lost opportunity for spiritual practice.

Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.

Furthermore, a Realized One has arisen in the world.

Puna caparaṁ …pe…

But a person has been reborn in the borderlands, among strange barbarian tribes, where monks, nuns, laymen, and laywomen do not go.

paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.

This is the sixth lost opportunity for spiritual practice.

Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.

Furthermore, a Realized One has arisen in the world.

Puna caparaṁ …pe…

And a person is reborn in a central country. But they have wrong view and distorted perspective:

majjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano:

‘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 are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’

‘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.

This is the seventh lost opportunity for spiritual practice.

Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.

Furthermore, a Realized One has arisen in the world.

Puna caparaṁ …pe…

And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish what is well said from what is poorly said.

majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.

This is the eighth lost opportunity for spiritual practice.

Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.

Furthermore, a Realized One has arisen in the world.

Puna caparaṁ, āvuso, tathāgato ca loke na uppanno hoti arahaṁ sammāsambuddho,

But he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said.

dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.

This is the ninth lost opportunity for spiritual practice.

Ayaṁ navamo akkhaṇo asamayo brahmacariyavāsāya.

Nine progressive meditations.

Nava anupubbavihārā.

A bhikkhu, 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.

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ 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 samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ 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.’

Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.

Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.

Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.

Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ 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 ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ 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 viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.

Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.

Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.

Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.

Nine progressive cessations.

Nava anupubbanirodhā.

For someone who has attained the first absorption, sensual perceptions have ceased.

Paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti.

For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.

Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti.

For someone who has attained the third absorption, rapture has ceased.

Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti.

For someone who has attained the fourth absorption, breathing has ceased.

Catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti.

For someone who has attained the dimension of infinite space, the perception of form has ceased.

Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti.

For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.

Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti.

For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.

Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti.

For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.

Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti.

For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.

Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.

These are the teachings grouped by nine that have been rightly explained by the Buddha.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā.

You should all recite these in concert.

Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

10. Tens

10. Dasaka

There are teachings grouped by ten that have been rightly explained by the Buddha.

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.

You should all recite these in concert.

Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.

What are the teachings grouped by ten?

Katame dasa?

Ten qualities that serve as protector.

Dasa nāthakaraṇā dhammā.

Firstly, a bhikkhu is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

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.

This is a quality that serves as protector.

Ayampi dhammo nāthakaraṇo.

Furthermore, a bhikkhu 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, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.

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.

This too is a quality that serves as protector.

Ayampi dhammo nāthakaraṇo.

Furthermore, a bhikkhu has good friends, companions, and associates.

Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.

 

Yaṁpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.

This too is a quality that serves as protector.

Ayampi dhammo nāthakaraṇo.

Furthermore, a bhikkhu is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.

Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ.

 

Yaṁpāvuso, bhikkhu suvaco hoti …pe… padakkhiṇaggāhī anusāsaniṁ.

This too is a quality that serves as protector.

Ayampi dhammo nāthakaraṇo.

Furthermore, a bhikkhu 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.

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.

This too is a quality that serves as protector.

Ayampi dhammo nāthakaraṇo.

Furthermore, a bhikkhu loves the teachings and is a delight to converse with, being full of joy in the teaching and training.

Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo.

 

Yaṁpāvuso, bhikkhu dhammakāmo hoti …pe… uḷārapāmojjo.

This too is a quality that serves as protector.

Ayampi dhammo nāthakaraṇo.

Furthermore, a bhikkhu is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.

Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.

 

Yaṁpāvuso, bhikkhu santuṭṭho hoti …pe… parikkhārehi.

This too is a quality that serves as protector.

Ayampi dhammo nāthakaraṇo.

Furthermore, a bhikkhu 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.

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.

This too is a quality that serves as protector.

Ayampi dhammo nāthakaraṇo.

Furthermore, a bhikkhu is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.

 

Yaṁpāvuso, bhikkhu satimā hoti …pe… saritā anussaritā.

This too is a quality that serves as protector.

Ayampi dhammo nāthakaraṇo.

Furthermore, a bhikkhu is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

Puna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.

 

Yaṁpāvuso, bhikkhu paññavā hoti …pe… sammādukkhakkhayagāminiyā.

This too is a quality that serves as protector.

Ayampi dhammo nāthakaraṇo.

Ten universal dimensions of meditation.

Dasa kasiṇāyatanāni.

Someone perceives the meditation on universal earth above, below, across, non-dual and limitless.

Pathavīkasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.

They perceive the meditation on universal water …

Āpokasiṇameko sañjānāti …pe…

the meditation on universal fire …

tejokasiṇameko sañjānāti …

the meditation on universal air …

vāyokasiṇameko sañjānāti …

the meditation on universal blue …

nīlakasiṇameko sañjānāti …

the meditation on universal yellow …

pītakasiṇameko sañjānāti …

the meditation on universal red …

lohitakasiṇameko sañjānāti …

the meditation on universal white …

odātakasiṇameko sañjānāti …

the meditation on universal space …

ākāsakasiṇameko sañjānāti …

They perceive the meditation on universal consciousness above, below, across, non-dual and limitless.

viññāṇakasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.

Ten ways of doing unskillful deeds:

Dasa akusalakammapathā—

killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.

pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.

Ten ways of doing skillful deeds:

Dasa kusalakammapathā—

refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.

pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.

Ten noble abodes.

Dasa ariyavāsā.

A bhikkhu has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.

Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.

And how has a bhikkhu given up five factors?

Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?

It’s when a bhikkhu has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.

That’s how a bhikkhu has given up five factors.

Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.

And how does a bhikkhu possess six factors?

Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?

A bhikkhu, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.

Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body …

Sotena saddaṁ sutvā …pe…

Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.

manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

That’s how a bhikkhu possesses six factors.

Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.

And how does a bhikkhu have a single guard?

Kathañcāvuso, bhikkhu ekārakkho hoti?

It’s when a bhikkhu’s heart is guarded by mindfulness.

Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.

That’s how a bhikkhu has a single guard.

Evaṁ kho, āvuso, bhikkhu ekārakkho hoti.

And how does a bhikkhu have four supports?

Kathañcāvuso, bhikkhu caturāpasseno hoti?

After appraisal, a bhikkhu uses some things, endures some things, avoids some things, and gets rid of some things.

Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.

That’s how a bhikkhu has four supports.

Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti.

And how has a bhikkhu eliminated idiosyncratic interpretations of the truth?

Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?

Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A bhikkhu has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.

Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.

That’s how a bhikkhu has eliminated idiosyncratic interpretations of the truth.

Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.

And how has a bhikkhu totally given up searching?

Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?

It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.

Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.

That’s how a bhikkhu has totally given up searching.

Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.

And how does a bhikkhu have unsullied intentions?

Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti?

It’s when they’ve given up sensual, malicious, and cruel intentions.

Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti.

That’s how a bhikkhu has unsullied intentions.

Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.

And how has a bhikkhu stilled the physical process?

Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?

It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

That’s how a bhikkhu has stilled the physical process.

Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.

And how is a bhikkhu well freed in mind?

Kathañcāvuso, bhikkhu suvimuttacitto hoti?

It’s when a bhikkhu’s mind is freed from greed, hate, and delusion.

Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti.

That’s how a bhikkhu is well freed in mind.

Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti.

And how is a bhikkhu well freed by wisdom?

Kathañcāvuso, bhikkhu suvimuttapañño hoti?

It’s when a bhikkhu 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.’

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.

That’s how a bhikkhu’s mind is well freed by wisdom.

Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti.

Ten qualities of an adept:

Dasa asekkhā dhammā—

an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi, right knowledge, and right freedom.

asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti.

Reverends, these are the teachings grouped by ten that have been rightly explained by the Buddha.

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.

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 compassion for the world, for the benefit, welfare, and happiness of gods and humans.”

Tattha sabbeheva saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.

Then the Buddha got up and said to Venerable Sāriputta,

Atha kho bhagavā uṭṭhahitvā āyasmantaṁ sāriputtaṁ āmantesi:

“Good, good, Sāriputta!

“sādhu sādhu, sāriputta,

It’s good that you’ve taught this exposition of the reciting in concert.”

sādhu kho tvaṁ, sāriputta, bhikkhūnaṁ saṅgītipariyāyaṁ abhāsī”ti.

That is what Venerable Sāriputta said, and the teacher approved.

Idamavocāyasmā sāriputto, samanuñño satthā ahosi.

Satisfied, the bhikkhū were happy with what Sāriputta said.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.

 

Summary by Bhikkhu Bodhi

Sangīti Sutta: The Chanting Together (Lists of terms for recitation).