The Chapter with Pāṭikaputta – Pāthikavagga DN 24–34 > DN 34 Up to Ten

Long Discourses 34 – Dīgha Nikāya 34

DN 34 Up to Ten – Dasuttarasutta

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of five hundred bhikkhū.

ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.

There Sāriputta addressed the bhikkhū:

Tatra kho āyasmā sāriputto bhikkhū āmantesi:

“Reverends, bhikkhū!”

“āvuso bhikkhave”ti.

“Reverend,” they replied.

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

Sāriputta said this:

Āyasmā sāriputto etadavoca:

“I will relate the teachings

“Dasuttaraṁ pavakkhāmi,

up to ten for attaining extinguishment,

dhammaṁ nibbānapattiyā;

for making an end of suffering,

Dukkhassantakiriyāya,

the release from all ties.

sabbaganthappamocanaṁ.

1. Groups of One

1. Eko dhammo

Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized.

Eko, āvuso, dhammo bahukāro, eko dhammo bhāvetabbo, eko dhammo pariññeyyo, eko dhammo pahātabbo, eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo, eko dhammo duppaṭivijjho, eko dhammo uppādetabbo, eko dhammo abhiññeyyo, eko dhammo sacchikātabbo.

What one thing is helpful?

Katamo eko dhammo bahukāro?

Diligence in skillful qualities.

Appamādo kusalesu dhammesu.

This is the one thing very helpful.

Ayaṁ eko dhammo bahukāro.

What one thing should be developed?

Katamo eko dhammo bhāvetabbo?

Mindfulness of the body that is full of pleasure.

Kāyagatāsati sātasahagatā.

This is the one thing

Ayaṁ eko dhammo bhāvetabbo.

What one thing should be completely understood?

Katamo eko dhammo pariññeyyo?

Contact, which is accompanied by defilements and is prone to being grasped.

Phasso sāsavo upādāniyo.

This is the one thing should be completely understood.

Ayaṁ eko dhammo pariññeyyo.

What one thing should be given up?

Katamo eko dhammo pahātabbo?

The conceit ‘I am’.

Asmimāno.

This is the one thing should be given up.

Ayaṁ eko dhammo pahātabbo.

What one thing makes things worse?

Katamo eko dhammo hānabhāgiyo?

Improper attention.

Ayoniso manasikāro.

This is the one thing makes things worse.

Ayaṁ eko dhammo hānabhāgiyo.

What one thing leads to distinction?

Katamo eko dhammo visesabhāgiyo?

Proper attention.

Yoniso manasikāro.

This is the one thing leads to distinction

Ayaṁ eko dhammo visesabhāgiyo.

What one thing is hard to comprehend?

Katamo eko dhammo duppaṭivijjho?

The heart’s samādhi of immediate result.

Ānantariko cetosamādhi.

This is the one thing is hard to comprehend.

Ayaṁ eko dhammo duppaṭivijjho.

What one thing should be produced?

Katamo eko dhammo uppādetabbo?

Unshakable knowledge.

Akuppaṁ ñāṇaṁ.

This is the one thing should be produced.

Ayaṁ eko dhammo uppādetabbo.

What one thing should be directly known?

Katamo eko dhammo abhiññeyyo?

All sentient beings are sustained by food.

Sabbe sattā āhāraṭṭhitikā.

This is the one thing should be directly known.

Ayaṁ eko dhammo abhiññeyyo.

What one thing should be realized?

Katamo eko dhammo sacchikātabbo?

The unshakable release of the heart.

Akuppā cetovimutti.

This is the one thing should be realized.

Ayaṁ eko dhammo sacchikātabbo.

So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

2. Groups of Two

2. Dve dhammā

Two things are helpful, two things should be developed, two things should be completely understood, two things should be given up, two things make things worse, two things lead to distinction, two things are hard to comprehend, two things should be produced, two things should be directly known, two things should be realized.

Dve dhammā bahukārā, dve dhammā bhāvetabbā, dve dhammā pariññeyyā, dve dhammā pahātabbā, dve dhammā hānabhāgiyā, dve dhammā visesabhāgiyā, dve dhammā duppaṭivijjhā, dve dhammā uppādetabbā, dve dhammā abhiññeyyā, dve dhammā sacchikātabbā.

What two things are helpful?

Katame dve dhammā bahukārā?

Mindfulness and situational awareness.

Sati ca sampajaññañca.

This are the two things very helpful.

Ime dve dhammā bahukārā.

What two things should be developed?

Katame dve dhammā bhāvetabbā?

Serenity and discernment.

Samatho ca vipassanā ca.

This are the two things should be developed.

Ime dve dhammā bhāvetabbā.

What two things should be completely understood?

Katame dve dhammā pariññeyyā?

Name and form.

Nāmañca rūpañca.

This are the two things should be completely understood.

Ime dve dhammā pariññeyyā.

What two things should be given up?

Katame dve dhammā pahātabbā?

Ignorance and craving for continued existence.

Avijjā ca bhavataṇhā ca.

This are the two things should be given up.

Ime dve dhammā pahātabbā.

What two things make things worse?

Katame dve dhammā hānabhāgiyā?

Being hard to admonish and having bad friends.

Dovacassatā ca pāpamittatā ca.

This are the two things makes things worse.

Ime dve dhammā hānabhāgiyā.

What two things lead to distinction?

Katame dve dhammā visesabhāgiyā?

Being easy to admonish and having good friends.

Sovacassatā ca kalyāṇamittatā ca.

This are the two things leads to distinction.

Ime dve dhammā visesabhāgiyā.

What two things are hard to comprehend?

Katame dve dhammā duppaṭivijjhā?

What are the causes and conditions for the corruption of sentient beings, and what are the causes and conditions for the purification of sentient beings.

Yo ca hetu yo ca paccayo sattānaṁ saṅkilesāya, yo ca hetu yo ca paccayo sattānaṁ visuddhiyā.

This are the two things are hard to comprehend.

Ime dve dhammā duppaṭivijjhā.

What two things should be produced?

Katame dve dhammā uppādetabbā?

Two knowledges:

Dve ñāṇāni—

knowledge of ending, and knowledge of non-arising.

khaye ñāṇaṁ, anuppāde ñāṇaṁ.

This are the two things should be produced.

Ime dve dhammā uppādetabbā.

What two things should be directly known?

Katame dve dhammā abhiññeyyā?

Two elements:

Dve dhātuyo—

the conditioned element and the unconditioned element.

saṅkhatā ca dhātu asaṅkhatā ca dhātu.

This are the two things should be directly known.

Ime dve dhammā abhiññeyyā.

What two things should be realized?

Katame dve dhammā sacchikātabbā?

Knowledge and freedom.

Vijjā ca vimutti ca.

This are the two things should be realized.

Ime dve dhammā sacchikātabbā.

So these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

3. Groups of Three

3. Tayo dhammā

Three things are helpful, etc.

Tayo dhammā bahukārā, tayo dhammā bhāvetabbā …pe… tayo dhammā sacchikātabbā.

What three things are helpful?

Katame tayo dhammā bahukārā?

Associating with good people, listening to the true teaching, and practicing in line with the teaching.

Sappurisasaṁsevo, saddhammassavanaṁ, dhammānudhammappaṭipatti.

This are the three things very helpful.

Ime tayo dhammā bahukārā.

What three things should be developed?

Katame tayo dhammā bhāvetabbā?

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.

savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi.

This are the three things should be developed.

Ime tayo dhammā bhāvetabbā.

What three things should be completely understood?

Katame tayo dhammā pariññeyyā?

Three feelings:

Tisso vedanā—

pleasant, painful, and neutral.

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

This are the three things should be completely understood.

Ime tayo dhammā pariññeyyā.

What three things should be given up?

Katame tayo dhammā pahātabbā?

Three cravings:

Tisso taṇhā—

craving for sensual pleasures, craving for continued existence, and craving to end existence.

kāmataṇhā, bhavataṇhā, vibhavataṇhā.

This are the three things should be given up.

Ime tayo dhammā pahātabbā.

What three things make things worse?

Katame tayo dhammā hānabhāgiyā?

Three unskillful roots:

Tīṇi akusalamūlāni—

greed, hate, and delusion.

lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.

This are the three things makes things worse.

Ime tayo dhammā hānabhāgiyā.

What three things lead to distinction?

Katame tayo dhammā visesabhāgiyā?

Three skillful roots:

Tīṇi kusalamūlāni—

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

alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.

This are the three things leads to distinction.

Ime tayo dhammā visesabhāgiyā.

What three things are hard to comprehend?

Katame tayo dhammā duppaṭivijjhā?

Three elements of escape.

Tisso nissaraṇiyā dhātuyo—

Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.

kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ.

This are the three things are hard to comprehend.

Ime tayo dhammā duppaṭivijjhā.

What three things should be produced?

Katame tayo dhammā uppādetabbā?

Three knowledges:

Tīṇi ñāṇāni—

regarding the past, future, and present.

atītaṁse ñāṇaṁ, anāgataṁse ñāṇaṁ, paccuppannaṁse ñāṇaṁ.

This are the three things should be produced.

Ime tayo dhammā uppādetabbā.

What three things should be directly known?

Katame tayo dhammā abhiññeyyā?

Three elements:

Tisso dhātuyo—

sensuality, form, and formlessness.

kāmadhātu, rūpadhātu, arūpadhātu.

This are the three things should be directly known.

Ime tayo dhammā abhiññeyyā.

What three things should be realized?

Katame tayo dhammā sacchikātabbā?

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 cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā.

This are the three things should be realized.

Ime tayo dhammā sacchikātabbā.

So these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

Iti ime tiṁsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

4. Groups of Four

4. Cattāro dhammā

Four things are helpful, etc.

Cattāro dhammā bahukārā, cattāro dhammā bhāvetabbā …pe… cattāro dhammā sacchikātabbā.

What four things are helpful?

Katame cattāro dhammā bahukārā?

Four situations:

Cattāri cakkāni—

living in a suitable region, relying on good people, being rightly resolved in oneself, and past merit.

patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā.

This are the four things very helpful.

Ime cattāro dhammā bahukārā.

What four things should be developed?

Katame cattāro dhammā bhāvetabbā?

The four kinds of mindfulness meditation.

Cattāro satipaṭṭhānā—

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

vedanesu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

They meditate observing an aspect of mind—keen, aware, and mindful, rid of desire and aversion for the world.

cittesu cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

They meditate observing an aspect of dhamma—keen, aware, and mindful, rid of desire and aversion for the world.

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

This are the four things should be developed.

Ime cattāro dhammā bhāvetabbā.

What four things should be completely understood?

Katame cattāro dhammā pariññeyyā?

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.

This are the four things should be completely understood.

Ime cattāro dhammā pariññeyyā.

What four things should be given up?

Katame cattāro dhammā pahātabbā?

Four floods:

Cattāro oghā—

sensuality, desire for rebirth, views, and ignorance.

kāmogho, bhavogho, diṭṭhogho, avijjogho.

This are the four things should be given up.

Ime cattāro dhammā pahātabbā.

What four things make things worse?

Katame cattāro dhammā hānabhāgiyā?

Four bonds:

Cattāro yogā—

sensuality, desire for rebirth, views, and ignorance.

kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.

This are the four things makes things worse.

Ime cattāro dhammā hānabhāgiyā.

What four things lead to distinction?

Katame cattāro dhammā visesabhāgiyā?

Four kinds of detachment:

Cattāro visaṁyogā—

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

kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo.

This are the four things leads to distinction.

Ime cattāro dhammā visesabhāgiyā.

What four things are hard to comprehend?

Katame cattāro dhammā duppaṭivijjhā?

Four kinds of samādhi:

Cattāro samādhī—

samādhi liable to decline, stable samādhi, samādhi that leads to distinction, and samādhi that leads to penetration.

hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi.

This are the four things are hard to comprehend.

Ime cattāro dhammā duppaṭivijjhā.

What four things should be produced?

Katame cattāro dhammā uppādetabbā?

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.

This are the four things should be produced.

Ime cattāro dhammā uppādetabbā.

What four things should be directly known?

Katame cattāro dhammā abhiññeyyā?

The four noble truths:

Cattāri ariyasaccāni—

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

dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.

This are the four things should be directly known.

Ime cattāro dhammā abhiññeyyā.

What four things should be realized?

Katame cattāro dhammā sacchikātabbā?

Four fruits of the ascetic life:

Cattāri sāmaññaphalāni—

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

sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.

This are the four things should be realized.

Ime cattāro dhammā sacchikātabbā.

So these forty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

Iti ime cattārīsadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

5. Groups of Five

5. Pañca dhammā

Five things are helpful, etc.

Pañca dhammā bahukārā …pe… pañca dhammā sacchikātabbā.

What five things are helpful?

Katame pañca dhammā bahukārā?

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 yathābhūtamattānaṁ āvīkattā 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 sammā dukkhakkhayagāminiyā.

This are the five things very helpful.

Ime pañca dhammā bahukārā.

What five things should be developed?

Katame pañca dhammā bhāvetabbā?

Right samādhi with five factors:

Pañcaṅgiko sammāsamādhi—

pervaded with rapture, pervaded with pleasure, pervaded with mind, pervaded with light, and the foundation for reviewing.

pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ.

This are the five things should be developed.

Ime pañca dhammā bhāvetabbā.

What five things should be completely understood?

Katame pañca dhammā pariññeyyā?

Five grasping aggregates:

Pañcupādānakkhandhā—

form, feeling, perception, saṅkhāra, and consciousness.

rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho.

This are the five things should be completely understood.

Ime pañca dhammā pariññeyyā.

What five things should be given up?

Katame pañca dhammā pahātabbā?

Five hindrances:

Pañca nīvaraṇāni—

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

kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.

This are the five things should be given up.

Ime pañca dhammā pahātabbā.

What five things make things worse?

Katame pañca dhammā hānabhāgiyā?

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.

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.

This is the first kind of emotional barrenness.

Ayaṁ paṭhamo cetokhilo.

Furthermore, a bhikkhu has doubts about the teaching …

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

the Saṅgha …

saṅghe kaṅkhati vicikicchati …pe…

the training …

sikkhāya kaṅkhati vicikicchati …pe…

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

sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, 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 fifth kind of emotional barrenness.

Ayaṁ pañcamo cetokhilo.

This are the five things makes things worse.

Ime pañca dhammā hānabhāgiyā.

What five things lead to distinction?

Katame pañca dhammā visesabhāgiyā?

Five faculties:

Pañcindriyāni—

faith, energy, mindfulness, samādhi, and wisdom.

saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.

This are the five things leads to distinction.

Ime pañca dhammā visesabhāgiyā.

What five things are hard to comprehend?

Katame pañca dhammā duppaṭivijjhā?

Five elements of escape.

Pañca nissaraṇiyā dhātuyo—

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.

This are the five things are hard to comprehend.

Ime pañca dhammā duppaṭivijjhā.

What five things should be produced?

Katame pañca dhammā uppādetabbā?

Right samādhi with five knowledges.

Pañca ñāṇiko sammāsamādhi:

The following knowledges arise for you personally: ‘This samādhi is blissful now, and results in bliss in the future.’

‘ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaṁyeva ñāṇaṁ uppajjati.

‘This samādhi is noble and spiritual.’

‘Ayaṁ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṁ uppajjati.

‘This samādhi is not cultivated by sinners.’

‘Ayaṁ samādhi akāpurisasevito’ti paccattaṁyeva ñāṇaṁ uppajjati.

‘This samādhi is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’

‘Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṁyeva ñāṇaṁ uppajjati.

‘I mindfully enter into and emerge from this samādhi.’

‘So kho panāhaṁ imaṁ samādhiṁ satova samāpajjāmi sato vuṭṭhahāmī’ti paccattaṁyeva ñāṇaṁ uppajjati.

This are the five things should be produced.

Ime pañca dhammā uppādetabbā.

What five things should be directly known?

Katame pañca dhammā abhiññeyyā?

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 atthappaṭisaṁvedī 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 atthappaṭisaṁvedino 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

That bhikkhu feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it.

yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.

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

This is the second opportunity for freedom.

Idaṁ dutiyaṁ vimuttāyatanaṁ.

Furthermore, it may be that neither the Teacher nor … the bhikkhu teaches Dhamma. But the bhikkhu recites the teaching in detail as they learned and memorized it.

Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti. Api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti.

That bhikkhu feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it.

Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.

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

This is the third opportunity for freedom.

Idaṁ tatiyaṁ vimuttāyatanaṁ.

Furthermore, it may be that neither the Teacher nor … the bhikkhu teaches Dhamma … nor does the bhikkhu recite the teaching.

Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti.

But 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.

That bhikkhu feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it.

Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.

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

This is the fourth opportunity for freedom.

Idaṁ catutthaṁ vimuttāyatanaṁ.

Furthermore, it may be that neither the Teacher nor … the bhikkhu teaches Dhamma … nor does the bhikkhu recite the teaching … or think about it.

Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati;

But 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 atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca.

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

This is the fifth opportunity for freedom.

Idaṁ pañcamaṁ vimuttāyatanaṁ.

This are the five things should be directly known.

Ime pañca dhammā abhiññeyyā.

What five things should be realized?

Katame pañca dhammā sacchikātabbā?

Five spectrums of the teaching:

Pañca dhammakkhandhā—

ethics, samādhi, wisdom, freedom, and knowledge and vision of freedom.

sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho.

This are the five things should be realized.

Ime pañca dhammā sacchikātabbā.

So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

6. Groups of Six

6. Cha dhammā

Six things are helpful, etc.

Cha dhammā bahukārā …pe… cha dhammā sacchikātabbā.

What six things are helpful?

Katame cha dhammā bahukārā?

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.

Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ …pe… ekībhāvāya saṁvattati.

Furthermore, a bhikkhu consistently treats their spiritual companions with mental kindness.

Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ …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, 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, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.

Furthermore, a bhikkhu lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.

Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi 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.

This are the six things very helpful.

Ime cha dhammā bahukārā.

What six things should be developed?

Katame cha dhammā bhāvetabbā?

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.

This are the six things should be developed.

Ime cha dhammā bhāvetabbā.

What six things should be completely understood?

Katame cha dhammā pariññeyyā?

Six interior sense fields:

Cha ajjhattikāni āyatanāni—

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

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

This are the six things should be completely understood.

Ime cha dhammā pariññeyyā.

What six things should be given up?

Katame cha dhammā pahātabbā?

Six classes of craving:

Cha taṇhākāyā—

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

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

This are the six things should be given up.

Ime cha dhammā pahātabbā.

What six things make things worse?

Katame cha dhammā hānabhāgiyā?

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 …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre agāravo viharati appatisso.

This are the six things makes things worse.

Ime cha dhammā hānabhāgiyā.

What six things lead to distinction?

Katame cha dhammā visesabhāgiyā?

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 …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre sagāravo viharati sappatisso.

This are the six things leads to distinction.

Ime cha dhammā visesabhāgiyā.

What six things are hard to comprehend?

Katame cha dhammā duppaṭivijjhā?

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 ṭhassatīti, netaṁ ṭhānaṁ vijjati.

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

Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettācetovimuttī’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 …pe…

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

nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇācetovimuttī’ti.

Take another bhikkhu who says:

Idha panāvuso, bhikkhu evaṁ vadeyya:

‘I’ve developed the heart’s release by rejoicing. …

‘muditā hi kho me cetovimutti bhāvitā …pe…

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 …pe…

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

nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditācetovimuttī’ti.

Take another bhikkhu who says:

Idha panāvuso, bhikkhu evaṁ vadeyya:

‘I’ve developed the heart’s release by equanimity. …

‘upekkhā hi kho me cetovimutti bhāvitā …pe…

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 …pe…

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

nissaraṇaṁ hetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī’ti.

Take another bhikkhu who says:

Idha panāvuso, bhikkhu evaṁ vadeyya:

‘I’ve developed the signless release of the heart. …

‘animittā hi kho me cetovimutti bhāvitā …pe…

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 …pe…

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.

This are the six things are hard to comprehend.

Ime cha dhammā duppaṭivijjhā.

What six things should be produced?

Katame cha dhammā uppādetabbā?

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 …

Sotena saddaṁ sutvā …pe…

Smelling an odor with their nose …

ghānena gandhaṁ ghāyitvā …

Tasting a flavor with their tongue …

jivhāya rasaṁ sāyitvā …

Feeling a touch with their body …

kāyena phoṭṭhabbaṁ phusitvā …

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.

This are the six things should be produced.

Ime cha dhammā uppādetabbā.

What six things should be directly known?

Katame cha dhammā abhiññeyyā?

Six unsurpassable things:

Cha anuttariyāni—

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

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

This are the six things should be directly known.

Ime cha dhammā abhiññeyyā.

What six things should be realized?

Katame cha dhammā sacchikātabbā?

Six direct knowledges.

Cha abhiññā—

A bhikkhu wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.

idhāvuso, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.

With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.

Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca.

They understand the minds of other beings and individuals, having comprehended them with their own mind.

Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti, sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe… avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti.

They recollect many kinds of past lives, with features and details.

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti …pe…

They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

This are the six things should be realized.

Ime cha dhammā sacchikātabbā.

So these sixty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

Iti ime saṭṭhi dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

7. Groups of Seven

7. Satta dhammā

Seven things are helpful, etc.

Satta dhammā bahukārā …pe… satta dhammā sacchikātabbā.

What seven things are helpful?

Katame satta dhammā bahukārā?

Seven kinds of wealth of noble ones:

Satta ariyadhanāni—

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

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

This are the seven things very helpful.

Ime satta dhammā bahukārā.

What seven things should be developed?

Katame satta dhammā bhāvetabbā?

Seven awakening factors:

Satta sambojjhaṅgā—

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

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

This are the seven things should be developed.

Ime satta dhammā bhāvetabbā.

What seven things should be completely understood?

Katame satta dhammā pariññeyyā?

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 …pe… ‘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.

This are the seven things should be completely understood.

Ime satta dhammā pariññeyyā.

What seven things should be given up?

Katame satta dhammā pahātabbā?

Seven underlying tendencies:

Sattānusayā—

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

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

This are the seven things should be given up.

Ime satta dhammā pahātabbā.

What seven things make things worse?

Katame satta dhammā hānabhāgiyā?

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.

This are the seven things makes things worse.

Ime satta dhammā hānabhāgiyā.

What seven things lead to distinction?

Katame satta dhammā visesabhāgiyā?

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.

This are the seven things leads to distinction.

Ime satta dhammā visesabhāgiyā.

What seven things are hard to comprehend?

Katame satta dhammā duppaṭivijjhā?

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.

This are the seven things are hard to comprehend.

Ime satta dhammā duppaṭivijjhā.

What seven things should be produced?

Katame satta dhammā uppādetabbā?

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.

This are the seven things should be produced.

Ime satta dhammā uppādetabbā.

What seven things should be directly known?

Katame satta dhammā abhiññeyyā?

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.

This are the seven things should be directly known.

Ime satta dhammā abhiññeyyā.

What seven things should be realized?

Katame satta dhammā sacchikātabbā?

Seven powers of one who has ended the defilements.

Satta khīṇāsavabalāni—

Firstly, a bhikkhu with defilements ended has clearly seen with right wisdom all conditions as truly anicca.

idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.

This is a power that a bhikkhu who has ended the defilements relies on to claim: ‘My defilements have ended.’

Yaṁpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti.

Furthermore, a bhikkhu with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. …

Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.

This is a power that a bhikkhu who has ended the defilements relies on to claim: ‘My defilements have ended.’

Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

Furthermore, the mind of a bhikkhu with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences. …

Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi.

This is a power that a bhikkhu who has ended the defilements relies on to claim: ‘My defilements have ended.’

Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

Furthermore, a bhikkhu with defilements ended has well developed the four kinds of mindfulness meditation. …

Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.

This is a power that a bhikkhu who has ended the defilements relies on to claim: ‘My defilements have ended.’

Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

Furthermore, a bhikkhu with defilements ended has well developed the five faculties. …

Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni.

This is a power that a bhikkhu who has ended the defilements relies on to claim: ‘My defilements have ended.’

Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

Furthermore, a bhikkhu with defilements ended has well developed the seven awakening factors. …

Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno satta bojjhaṅgā bhāvitā honti subhāvitā.

This is a power that a bhikkhu who has ended the defilements relies on to claim: ‘My defilements have ended.’

Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

Furthermore, a bhikkhu with defilements ended has well developed the noble eightfold path. …

Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito.

This is a power that a bhikkhu who has ended the defilements relies on to claim:

Yaṁpāvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:

‘My defilements have ended.’

‘khīṇā me āsavā’ti.

This are the seven things should be realized.

Ime satta dhammā sacchikātabbā.

So these seventy things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

Itime sattati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

The first recitation section is finished.

Paṭhamabhāṇavāro niṭṭhito.

8. Groups of Eight

8. Aṭṭha dhammā

Eight things are helpful, etc.

Aṭṭha dhammā bahukārā …pe… aṭṭha dhammā sacchikātabbā.

What eight things are helpful?

Katame aṭṭha dhammā bahukārā?

There are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired.

Aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattanti.

What eight?

Katame aṭṭha?

It’s when a bhikkhu lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect.

Idhāvuso, bhikkhu satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca.

This is the first cause.

Ayaṁ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

When a bhikkhu lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions:

Taṁ kho pana satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati:

‘Why, sir, does it say this?

‘idaṁ, bhante, kathaṁ?

What does that mean?’

Imassa ko attho’ti?

Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.

Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.

This is the second cause.

Ayaṁ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya bhāvanāya pāripūriyā saṁvattati.

After hearing that teaching they perfect withdrawal of both body and mind.

Taṁ kho pana dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.

This is the third cause.

Ayaṁ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

Furthermore, 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.

Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.

This is the fourth cause.

Ayaṁ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

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.

This is the fifth cause.

Ayaṁ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

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.

This is the sixth cause.

Ayaṁ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

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.

This is the seventh cause.

Ayaṁ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

Furthermore, a bhikkhu meditates observing rise and fall in the five grasping aggregates.

Puna caparaṁ, āvuso, 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 is feeling, such is the origin of feeling, such is the ending of feeling.

iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo;

Such is perception, such is the origin of perception, such is the ending of perception.

iti saññā iti saññāya samudayo iti saññāya atthaṅgamo;

Such are saṅkhāra, such is the origin of saṅkhāra, such is the ending of saṅkhāra.

iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo;

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

iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.

This is the eighth cause.

Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

This are the eight things very helpful.

Ime aṭṭha dhammā bahukārā.

What eight things should be developed?

Katame aṭṭha dhammā bhāvetabbā?

The noble eightfold path, that is:

Ariyo aṭṭhaṅgiko maggo seyyathidaṁ—

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.

This are the eight things should be developed.

Ime aṭṭha dhammā bhāvetabbā.

What eight things should be completely understood?

Katame aṭṭha dhammā pariññeyyā?

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.

This are the eight things should be completely understood.

Ime aṭṭha dhammā pariññeyyā.

What eight things should be given up?

Katame aṭṭha dhammā pahātabbā?

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.

This are the eight things should be given up.

Ime aṭṭha dhammā pahātabbā.

What eight things make things worse?

Katame aṭṭha dhammā hānabhāgiyā?

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 …pe…

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 …pe…

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 …pe…

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, 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 …pe…

This is the sixth ground for laziness.

idaṁ chaṭṭhaṁ kusītavatthu.

Furthermore, a bhikkhu feels a little sick. They think:

Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho, 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 …pe…

This is the seventh ground for laziness.

idaṁ sattamaṁ kusītavatthu.

Furthermore, a bhikkhu has recently recovered from illness.

Puna caparaṁ, āvuso, bhikkhu gilānāvuṭṭhito 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 gilānāvuṭṭhito aciravuṭṭhito gelaññā.

…

Tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti.

They lie down, and don’t rouse energy…

So nipajjati …pe…

This is the eighth ground for laziness.

idaṁ aṭṭhamaṁ kusītavatthu.

This are the eight things makes things worse.

Ime aṭṭha dhammā hānabhāgiyā.

What eight things lead to distinction?

Katame aṭṭha dhammā visesabhāgiyā?

Eight grounds for arousing energy.

Aṭṭha ārambhavatthūni.

Firstly, a bhikkhu has some work to do. They think:

Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, 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 manasikātuṁ, 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 manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…

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 manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…

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 manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…

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…

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…

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…

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.

This are the eight things leads to distinction.

Ime aṭṭha dhammā visesabhāgiyā.

What eight things are hard to comprehend?

Katame aṭṭha dhammā duppaṭivijjhā?

Eight lost opportunities for spiritual practice.

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

aññataraṁ dīghāyukaṁ devanikāyaṁ 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 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 fifth lost opportunity for spiritual practice.

Ayaṁ pañcamo 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:

ayañca puggalo 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 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’re witless, dull, stupid, and unable to distinguish what is well said from what is poorly said.

ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.

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…

But he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as announced 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.

ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.

This is the eighth lost opportunity for spiritual practice.

Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.

This are the eight things are hard to comprehend.

Ime aṭṭha dhammā duppaṭivijjhā.

What eight things should be produced?

Katame aṭṭha dhammā uppādetabbā?

Eight thoughts of a great man.

Aṭṭha mahāpurisavitakkā—

‘This teaching is for those of few wishes, not those of many wishes.

appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa.

It’s for the contented, not those who lack contentment.

Santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa.

It’s for the secluded, not those who enjoy company.

Pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa.

It’s for the energetic, not the lazy.

Āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa.

It’s for the mindful, not the unmindful.

Upaṭṭhitasatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa.

It’s for those with samādhi, not those without samādhi.

Samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa.

It’s for the wise, not the witless.

Paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassa.

This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’

Nippapañcassāyaṁ dhammo, nāyaṁ dhammo papañcārāmassāti.

This are the eight things should be produced.

Ime aṭṭha dhammā uppādetabbā.

What eight things should be directly known?

Katame aṭṭha dhammā abhiññeyyā?

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.

This are the eight things should be directly known.

Ime aṭṭha dhammā abhiññeyyā.

What eight things should be realized?

Katame aṭṭha dhammā sacchikātabbā?

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, someone see visions externally.

Ajjhattaṁ arūpasaññī eko 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.

This are the eight things should be realized.

Ime aṭṭha dhammā sacchikātabbā.

So these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

Iti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

9. Groups of Nine

9. Nava dhammā

Nine things are helpful, etc.

Nava dhammā bahukārā …pe… nava dhammā sacchikātabbā.

What nine things are helpful?

Katame nava dhammā bahukārā?

Nine things rooted in proper attention. When you attend properly, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.

Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati, samāhite citte yathābhūtaṁ jānāti passati, yathābhūtaṁ jānaṁ passaṁ nibbindati, nibbindaṁ virajjati, virāgā vimuccati.

This are the nine things very helpful.

Ime nava dhammā bahukārā.

What nine things should be developed?

Katame nava dhammā bhāvetabbā?

Nine factors of trying to be pure.

Nava pārisuddhipadhāniyaṅgāni—

The factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of the variety of paths, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.

sīlavisuddhi pārisuddhipadhāniyaṅgaṁ, cittavisuddhi pārisuddhipadhāniyaṅgaṁ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṁ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṁ, maggāmaggañāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paññāvisuddhi pārisuddhipadhāniyaṅgaṁ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṁ.

This are the nine things should be developed.

Ime nava dhammā bhāvetabbā.

What nine things should be completely understood?

Katame nava dhammā pariññeyyā?

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.

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.

This are the nine things should be completely understood.

Ime nava dhammā pariññeyyā.

What nine things should be given up?

Katame nava dhammā pahātabbā?

Nine things rooted in craving.

Nava taṇhāmūlakā dhammā—

Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, divisive speech, and lies.

taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.

This are the nine things should be given up.

Ime nava dhammā pahātabbā.

What nine things make things worse?

Katame nava dhammā hānabhāgiyā?

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 caratī’ti āghātaṁ bandhati …pe…

‘They will do wrong by someone I love’ …

‘anatthaṁ carissatī’ti āghātaṁ bandhati;

‘They helped someone I dislike’ …

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

‘They are helping someone I dislike’ …

‘atthaṁ caratī’ti āghātaṁ bandhati …pe…

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

‘atthaṁ carissatī’ti āghātaṁ bandhati.

This are the nine things makes things worse.

Ime nava dhammā hānabhāgiyā.

What nine things lead to distinction?

Katame nava dhammā visesabhāgiyā?

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.

This are the nine things leads to distinction.

Ime nava dhammā visesabhāgiyā.

What nine things are hard to comprehend?

Katame nava dhammā duppaṭivijjhā?

Nine kinds of diversity.

Nava nānattā—

Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.

dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ (…).

This are the nine things are hard to comprehend.

Ime nava dhammā duppaṭivijjhā.

What nine things should be produced?

Katame nava dhammā uppādetabbā?

Nine perceptions:

Nava saññā—

the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, anicca, suffering in anicca, not-self in suffering, giving up, and fading away.

asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.

This are the nine things should be produced.

Ime nava dhammā uppādetabbā.

What nine things should be directly known?

Katame nava dhammā abhiññeyyā?

Nine progressive meditations.

Nava anupubbavihārā—

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 savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

second absorption …

Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.

third absorption …

Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.

fourth absorption.

Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.

Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.