1.1.1PTS 3.207Evaṁ me sutaṁ—So I have heard.1.1.2ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari.At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā.¹1.1.3Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.There he stayed in Cunda the smith’s mango grove.²

1.2.1PTS 3.208Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any human at all.³1.2.2Assosuṁ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti.The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove.1.2.3Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ:Then they went up to the Buddha, bowed, sat down to one side, and said to him,1.2.4“idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.“Sir, a new town hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been occupied by an ascetic or brahmin or any human at all.1.2.5Tañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti.May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it.1.2.6Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti.That would be for the lasting welfare and happiness of the Mallas of Pāvā.”1.2.7Adhivāsesi kho bhagavā tuṇhībhāvena.The Buddha consented in silence.

1.3.1Atha kho pāveyyakā mallā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sandhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ sandhāgāraṁ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhapetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu;Then, knowing that the Buddha had consented, the Mallas got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha,1.3.2upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.bowed, stood to one side,1.3.3Ekamantaṁ ṭhitā kho te pāveyyakā mallā bhagavantaṁ etadavocuṁ:and told him of their preparations, saying,1.3.4“sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito.1.3.5Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.“Please, sir, come at your convenience.”

1.4.1PTS 3.209Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet, he entered the town hall and sat against the central column facing east.1.4.2Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā.The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.1.4.3Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.The Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.

1.4.4Atha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he sent them off,1.4.5“abhikkantā kho, vāseṭṭhā, ratti.“The night is getting late, Vāseṭṭhas.⁴1.4.6Yassadāni tumhe kālaṁ maññathā”ti.Please go at your convenience.”

1.4.7“Evaṁ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.“Yes, sir,” replied the Mallas. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving.

1.5.1Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi:Soon after they left, the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta,1.5.2“vigatathinamiddho kho, sāriputta, bhikkhusaṅgho.“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness.1.5.3Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā.Give them some Dhamma talk as you feel inspired.1.5.4Piṭṭhi me āgilāyati.My back is sore,1.5.5Tamahaṁ āyamissāmī”ti.I’ll stretch it.”⁵

1.5.6“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.“Yes, sir,” Sāriputta replied.

1.5.7Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā.And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.

1.6.1PTS 3.210Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā.⁶1.6.2Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:With his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed words:1.6.3“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”

1.6.4Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.You’d think there was nothing but slaughter going on among the Jain ascetics.1.6.5Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.

1.7.1PTS 3.211Atha kho āyasmā sāriputto bhikkhū āmantesi:Then Sāriputta told the mendicants about these things. He went on to say,1.7.2“nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato,1.7.3tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe.1.7.4Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.“That’s what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.1.7.5Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.1.7.6Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.

1.7.7Katamo cāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito;And what is that teaching?1.7.8yattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?

1.7.9.01. Ekaka1. Ones

1.7.10PTS 3.212Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.⁷1.7.11Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.1.8.1Katamo eko dhammo?What are the teachings grouped by one?

1.8.2Sabbe sattā āhāraṭṭhitikā.All sentient beings are sustained by food.⁸

1.8.3Sabbe sattā saṅkhāraṭṭhitikā.All sentient beings are sustained by conditions.⁹

1.8.4Ayaṁ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.¹⁰1.8.5Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.

1.9.02. Duka2. Twos

1.9.1Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.There are teachings grouped by two that have been rightly explained by the Buddha.1.9.2Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.1.9.3Katame dve?What are the teachings grouped by two?

1.9.4Nāmañca rūpañca.Name and form.

1.9.5Avijjā ca bhavataṇhā ca.Ignorance and craving for continued existence.¹¹

1.9.6Bhavadiṭṭhi ca vibhavadiṭṭhi ca.Views favoring existence and views favoring nonexistence.¹²

1.9.7Ahirikañca anottappañca.Lack of conscience and prudence.

1.9.8Hirī ca ottappañca.Conscience and prudence.

1.9.9Dovacassatā ca pāpamittatā ca.Being hard to admonish and having bad friends.

1.9.10Sovacassatā ca kalyāṇamittatā ca.Being easy to admonish and having good friends.

1.9.11Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.Skill in offenses and skill in resolving offenses.¹³

1.9.12Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.Skill in meditative attainments and skill in emerging from those attainments.¹⁴

1.9.13Dhātukusalatā ca manasikārakusalatā ca.Skill in the elements and skill in application of mind.¹⁵

1.9.14Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.Skill in the sense fields and skill in dependent origination.¹⁶

1.9.15Ṭhānakusalatā ca aṭṭhānakusalatā ca.Skill in what is possible and skill in what is impossible.¹⁷

1.9.16PTS 3.213Ajjavañca lajjavañca.Integrity and scrupulousness.

1.9.17Khanti ca soraccañca.Patience and gentleness.

1.9.18Sākhalyañca paṭisanthāro ca.Camaraderie and hospitality.

1.9.19Avihiṁsā ca soceyyañca.Harmlessness and purity.

1.9.20Muṭṭhassaccañca asampajaññañca.Lack of mindfulness and lack of situational awareness.

1.9.21Sati ca sampajaññañca.Mindfulness and situational awareness.

1.9.22Indriyesu aguttadvāratā ca bhojane amattaññutā ca.Not guarding the sense doors and eating too much.

1.9.23Indriyesu guttadvāratā ca bhojane mattaññutā ca.Guarding the sense doors and moderation in eating.

1.9.24Paṭisaṅkhānabalañca bhāvanābalañca.The power of reflection and the power of development.¹⁸

1.9.25Satibalañca samādhibalañca.The power of mindfulness and the power of immersion.

1.9.26Samatho ca vipassanā ca.Serenity and discernment.

1.9.27Samathanimittañca paggahanimittañca.The basis of serenity and the basis of exertion.¹⁹

1.9.28Paggaho ca avikkhepo ca.Exertion, and not being scattered.

1.9.29Sīlavipatti ca diṭṭhivipatti ca.Failure in ethics and failure in view.

1.9.30Sīlasampadā ca diṭṭhisampadā ca.Accomplishment in ethics and accomplishment in view.

1.9.31PTS 3.214Sīlavisuddhi ca diṭṭhivisuddhi ca.Purification of ethics and purification of view.

1.9.32Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ.Purification of view and making an effort in line with that view.

1.9.33Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ.Inspiration, and making a suitable effort when inspired by inspiring places.

1.9.34Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ.To never be content with skillful qualities, and to never stop trying.

1.9.35Vijjā ca vimutti ca.Knowledge and freedom.

1.9.36Khayeñāṇaṁ anuppādeñāṇaṁ.Knowledge of ending and knowledge of non-arising.²⁰

1.9.37Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.These are the teachings grouped by two that have been rightly explained by the Buddha.1.9.38Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.

1.10.03. Tika3. Threes

1.10.1Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.There are teachings grouped by three that have been rightly explained by the Buddha.1.10.2Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.1.10.3Katame tayo?What are the teachings grouped by three?

1.10.4Tīṇi akusalamūlāni—<b>Three unskillful roots:</b>1.10.5lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.greed, hate, and delusion.

1.10.6Tīṇi kusalamūlāni—<b>Three skillful roots:</b>1.10.7alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.contentment, love, and understanding.

1.10.8Tīṇi duccaritāni—<b>Three ways of performing bad conduct:</b>1.10.9kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.by body, speech, and mind.

1.10.10PTS 3.215Tīṇi sucaritāni—<b>Three ways of performing good conduct:</b>1.10.11kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.by body, speech, and mind.

1.10.12Tayo akusalavitakkā—∥<b>Three unskillful thoughts:</b>1.10.13kāmavitakko, byāpādavitakko, vihiṁsāvitakko.sensuality, malice, and cruelty.

1.10.14Tayo kusalavitakkā—<b>Three skillful thoughts:</b>1.10.15nekkhammavitakko, abyāpādavitakko, avihiṁsāvitakko.renunciation, good will, and harmlessness.

1.10.16Tayo akusalasaṅkappā—<b>Three unskillful intentions:</b>1.10.17kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo.sensuality, malice, and cruelty.

1.10.18Tayo kusalasaṅkappā—<b>Three skillful intentions:</b>1.10.19nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo.renunciation, good will, and harmlessness.

1.10.20Tisso akusalasaññā—<b>Three unskillful perceptions:</b>1.10.21kāmasaññā, byāpādasaññā, vihiṁsāsaññā.sensuality, malice, and cruelty.

1.10.22Tisso kusalasaññā—<b>Three skillful perceptions:</b>1.10.23nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā.renunciation, good will, and harmlessness.

1.10.24Tisso akusaladhātuyo—<b>Three unskillful elements:</b>1.10.25kāmadhātu, byāpādadhātu, vihiṁsādhātu.sensuality, malice, and cruelty.

1.10.26Tisso kusaladhātuyo—<b>Three skillful elements:</b>1.10.27nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu.renunciation, good will, and harmlessness.

1.10.28Aparāpi tisso dhātuyo—<b>Another three elements:</b>1.10.29kāmadhātu, rūpadhātu, arūpadhātu.the sensual realm, the realm of luminous form, and the formless realm.

1.10.30Aparāpi tisso dhātuyo—<b>Another three elements:</b>1.10.31rūpadhātu, arūpadhātu, nirodhadhātu.the realm of luminous form, the formless realm, and cessation.

1.10.32Aparāpi tisso dhātuyo—<b>Another three elements:</b>1.10.33hīnadhātu, majjhimadhātu, paṇītadhātu.lower, middle, and higher.²¹

1.10.34PTS 3.216Tisso taṇhā—<b>Three cravings:</b>1.10.35kāmataṇhā, bhavataṇhā, vibhavataṇhā.for sensual pleasures, for continued existence, and for nonexistence.

1.10.36Aparāpi tisso taṇhā—<b>Another three cravings:</b>1.10.37kāmataṇhā, rūpataṇhā, arūpataṇhā.for the sensual realm, the realm of luminous form, and the formless realm.

1.10.38Aparāpi tisso taṇhā—<b>Another three cravings:</b>1.10.39rūpataṇhā, arūpataṇhā, nirodhataṇhā.for the realm of luminous form, and the formless realm, and cessation.

1.10.40Tīṇi saṁyojanāni—<b>Three fetters:</b>1.10.41sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.substantialist view, doubt, and misapprehension of precepts and observances.

1.10.42Tayo āsavā—<b>Three defilements:</b>1.10.43kāmāsavo, bhavāsavo, avijjāsavo.sensuality, desire for continued existence, and ignorance.

1.10.44Tayo bhavā—<b>Three realms of existence:</b>1.10.45kāmabhavo, rūpabhavo, arūpabhavo.sensual, luminous form, and formless.

1.10.46Tisso esanā—<b>Three searches:</b>1.10.47kāmesanā, bhavesanā, brahmacariyesanā.for sensual pleasures, for continued existence, and for a spiritual path.

1.10.48Tisso vidhā—<b>Three kinds of discrimination:</b>1.10.49seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā.‘I’m better’, ‘I’m equal’, and ‘I’m worse’.

1.10.50Tayo addhā—<b>Three periods:</b>1.10.51atīto addhā, anāgato addhā, paccuppanno addhā.past, future, and present.

1.10.52Tayo antā—<b>Three extremes:</b>1.10.53sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto.substantial reality, the origin of substantial reality, and the cessation of substantial reality.²²

1.10.54Tisso vedanā—<b>Three feelings:</b>1.10.55sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.pleasure, pain, and neutral.

1.10.56Tisso dukkhatā—<b>Three forms of suffering:</b>1.10.57dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing.²³

1.10.58PTS 3.217Tayo rāsī—∥<b>Three heaps:</b>1.10.59micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi.the heap of surety in the wrong way, the heap of surety in the right way, and the heap of lack of surety.²⁴

1.10.60Tayo tamā—<b>Three darknesses:</b>1.10.61atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati.one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present.²⁵

1.10.62Tīṇi tathāgatassa arakkheyyāni—∥<b>Three things a Realized One need not hide:</b>1.10.63parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya:The Realized One’s behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking:1.10.64‘mā me idaṁ paro aññāsī’ti.‘Don’t let others find this out about me!’²⁶1.10.65Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya:1.10.66‘mā me idaṁ paro aññāsī’ti.1.10.67Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya:1.10.68‘mā me idaṁ paro aññāsī’ti.

1.10.69Tayo kiñcanā—<b>Three possessions:</b>1.10.70rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ.greed, hate, and delusion.

1.10.71Tayo aggī—<b>Three fires:</b>1.10.72rāgaggi, dosaggi, mohaggi.greed, hate, and delusion.

1.10.73Aparepi tayo aggī—<b>Another three fires:</b>1.10.74āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.a fire for those worthy of offerings dedicated to the gods, a fire for householders, and a fire for those worthy of a religious donation.²⁷

1.10.75Tividhena rūpasaṅgaho—<b>Threefold classification of the physical:</b>1.10.76sanidassanasappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassanaappaṭighaṁ rūpaṁ.visible and resistant, invisible and resistant, and invisible and non-resistant.²⁸

1.10.77Tayo saṅkhārā—<b>Three choices:</b>1.10.78puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro.good choices, bad choices, and imperturbable choices.

1.10.79PTS 3.218Tayo puggalā—<b>Three individuals:</b>1.10.80sekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo.a trainee, an adept, and one who is neither a trainee nor an adept.²⁹

1.10.81Tayo therā—<b>Three seniors:</b>1.10.82jātithero, dhammathero, sammutithero.a senior by birth, a senior in the teaching, and a senior by convention.³⁰

1.10.83Tīṇi puññakiriyavatthūni—<b>Three grounds for making merit:</b>1.10.84dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu.giving, ethical conduct, and meditation.

1.10.85Tīṇi codanāvatthūni—<b>Three grounds for accusations:</b>1.10.86diṭṭhena, sutena, parisaṅkāya.what is seen, heard, and suspected.

1.10.87Tisso kāmūpapattiyo—<b>Three kinds of sensual rebirth:</b>1.10.88santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld.1.10.89Ayaṁ paṭhamā kāmūpapatti.This is the first kind of sensual rebirth.1.10.90Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī.There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the gods who love to create.1.10.91Ayaṁ dutiyā kāmūpapatti.This is the second kind of sensual rebirth.1.10.92Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī.There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the gods who control what is created by others.1.10.93Ayaṁ tatiyā kāmūpapatti.This is the third kind of sensual rebirth.³¹

1.10.94PTS 3.219Tisso sukhūpapattiyo—<b>Three kinds of pleasant rebirth:</b>1.10.95santāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā.There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of the Divinity’s host.1.10.96Ayaṁ paṭhamā sukhūpapatti.This is the first pleasant rebirth.1.10.97Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.1.10.98Te kadāci karahaci udānaṁ udānenti:Every so often they feel inspired to exclaim:1.10.99‘aho sukhaṁ, aho sukhan’ti, seyyathāpi devā ābhassarā.‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of sublime luminosity.1.10.100Ayaṁ dutiyā sukhūpapatti.This is the second pleasant rebirth.1.10.101Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.1.10.102Te santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā.Since they’re truly content, they experience pleasure. Namely, the gods of universal beauty.1.10.103Ayaṁ tatiyā sukhūpapatti.This is the third pleasant rebirth.³²

1.10.104Tisso paññā—<b>Three kinds of wisdom:</b>1.10.105sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā.the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept.³³

1.10.106Aparāpi tisso paññā—<b>Another three kinds of wisdom:</b>1.10.107cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.wisdom produced by thought, learning, and meditation.³⁴

1.10.108Tīṇāvudhāni—<b>Three weapons:</b>1.10.109sutāvudhaṁ, pavivekāvudhaṁ, paññāvudhaṁ.learning, seclusion, and wisdom.³⁵

1.10.110Tīṇindriyāni—<b>Three faculties:</b>1.10.111anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.the faculty of understanding that enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened.³⁶

1.10.112Tīṇi cakkhūni—<b>Three eyes:</b>1.10.113maṁsacakkhu, dibbacakkhu, paññācakkhu.the eye of the flesh, the eye of clairvoyance, and the eye of wisdom.

1.10.114Tisso sikkhā—∥<b>Three trainings:</b>1.10.115adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.in higher ethics, higher mind, and higher wisdom.

1.10.116Tisso bhāvanā—<b>Three kinds of development:</b>1.10.117kāyabhāvanā, cittabhāvanā, paññābhāvanā.the development of physical endurance, the development of the mind, and the development of wisdom.³⁷

1.10.118Tīṇi anuttariyāni—<b>Three unsurpassable qualities:</b>1.10.119dassanānuttariyaṁ, paṭipadānuttariyaṁ, vimuttānuttariyaṁ.unsurpassable seeing, practice, and freedom.³⁸

1.10.120Tayo samādhī—<b>Three kinds of immersion:</b>1.10.121savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.Immersion with placing the mind and keeping it connected. Immersion without placing the mind, merely keeping it connected. Immersion without placing the mind or keeping it connected.³⁹

1.10.122Aparepi tayo samādhī—<b>Another three kinds of immersion:</b>1.10.123suññato samādhi, animitto samādhi, appaṇihito samādhi.emptiness, signless, and undirected.⁴⁰

1.10.124Tīṇi soceyyāni—<b>Three purities:</b>1.10.125kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.purity of body, speech, and mind.⁴¹

1.10.126PTS 3.220Tīṇi moneyyāni—<b>Three kinds of sagacity:</b>1.10.127kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.sagacity of body, speech, and mind.⁴²

1.10.128Tīṇi kosallāni—<b>Three skills:</b>1.10.129āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ.skill in progress, skill in regress, and skill in means.⁴³

1.10.130Tayo madā—<b>Three vanities:</b>1.10.131ārogyamado, yobbanamado, jīvitamado.the vanity of health, the vanity of youth, and the vanity of life.⁴⁴

1.10.132Tīṇi ādhipateyyāni—<b>Three ways of putting something in charge:</b>1.10.133attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.putting oneself, the world, or the teaching in charge.⁴⁵

1.10.134Tīṇi kathāvatthūni—∥<b>Three topics of discussion:</b>1.10.135atītaṁ vā addhānaṁ ārabbha kathaṁ katheyya:You might discuss the past:1.10.136‘evaṁ ahosi atītamaddhānan’ti;‘That is how it was in the past.’1.10.137anāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya:You might discuss the future:1.10.138‘evaṁ bhavissati anāgatamaddhānan’ti;‘That is how it will be in the future.’1.10.139etarahi vā paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya:Or you might discuss the present:1.10.140‘evaṁ hoti etarahi paccuppannaṁ addhānan’ti.‘This is how it is at present.’⁴⁶

1.10.141Tisso vijjā—<b>Three knowledges:</b>1.10.142pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā.recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.

1.10.143Tayo vihārā—<b>Three meditative abidings:</b>1.10.144dibbo vihāro, brahmā vihāro, ariyo vihāro.the heavenly meditation, the divine meditation, and the noble meditation.⁴⁷

1.10.145Tīṇi pāṭihāriyāni—<b>Three demonstrations:</b>1.10.146iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.⁴⁸

1.10.147Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.These are the teachings grouped by three that have been rightly explained by the Buddha.1.10.148Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.

1.11.04. Catukka4. Fours

1.11.1PTS 3.221Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā.There are teachings grouped by four that have been rightly explained by the Buddha.1.11.2Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.1.11.3Katame cattāro?What are the teachings grouped by four?

1.11.4Cattāro satipaṭṭhānā.<b>Four kinds of mindfulness meditation:</b>1.11.5Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.1.11.6Vedanāsu vedanānupassī …pe…They meditate observing an aspect of feelings …1.11.7citte cittānupassī …pe…mind …1.11.8dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

1.11.9Cattāro sammappadhānā.∥<b>Four right efforts:</b>1.11.10Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.1.11.11Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.1.11.12Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.1.11.13Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.

1.11.14PTS 3.222Cattāro iddhipādā.∥<b>Four bases of psychic power:</b>1.11.15Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.1.11.16Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.They develop the basis of psychic power that has immersion due to mental development, and active effort.1.11.17Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.They develop the basis of psychic power that has immersion due to energy, and active effort.1.11.18Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.They develop the basis of psychic power that has immersion due to inquiry, and active effort.

1.11.19Cattāri jhānāni.∥<b>Four absorptions:</b>1.11.20Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.1.11.21Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.1.11.22Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’1.11.23Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

1.11.24Catasso samādhibhāvanā.<b>Four ways of developing immersion further:</b>1.11.25Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.There is a way of developing immersion further that leads to blissful meditation in this life.1.11.26Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.There is a way of developing immersion further that leads to gaining knowledge and vision.1.11.27Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.There is a way of developing immersion further that leads to mindfulness and awareness.1.11.28Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.There is a way of developing immersion further that leads to the ending of defilements.

1.11.29PTS 3.223Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati?And what is the way of developing immersion further that leads to blissful meditation in this life?1.11.30Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ …It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …1.11.31pe…second absorption …1.11.32catutthaṁ jhānaṁ upasampajja viharati.fourth absorption.1.11.33Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.This is the way of developing immersion further that leads to blissful meditation in this life.

1.11.34Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati?And what is the way of developing immersion further that leads to gaining knowledge and vision?1.11.35Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.A mendicant applies their mind to the perception of light, focusing on the perception of day regardless of whether it’s night or day.1.11.36Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.1.11.37Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.This is the way of developing immersion further that leads to gaining knowledge and vision.

1.11.38Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?And what is the way of developing immersion further that leads to mindfulness and awareness?1.11.39Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.A mendicant knows feelings as they arise, as they remain, and as they go away.1.11.40Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.They know perceptions as they arise, as they remain, and as they go away.1.11.41Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.They know thoughts as they arise, as they remain, and as they go away.1.11.42Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.This is the way of developing immersion further that leads to mindfulness and awareness.

1.11.43Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?And what is the way of developing immersion further that leads to the ending of defilements?1.11.44Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.A mendicant meditates observing rise and fall in the five grasping aggregates.1.11.45Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo.‘Such is form, such is the origin of form, such is the disappearance of form.1.11.46Iti vedanā …pe…Such are feelings …1.11.47iti saññā …perceptions …1.11.48iti saṅkhārā …choices …1.11.49iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo.consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’1.11.50Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.This is the way of developing immersion further that leads to the ending of defilements.⁴⁹

1.11.51PTS 3.224Catasso appamaññā.∥<b>Four limitless states:</b>1.11.52Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.A mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.1.11.53Karuṇāsahagatena cetasā …pe…They meditate spreading a heart full of compassion …1.11.54muditāsahagatena cetasā …pe…rejoicing …1.11.55upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.⁵⁰

1.11.56Cattāro āruppā.<b>Four formless states:</b>1.11.57Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.A mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.1.11.58Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.1.11.59Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.1.11.60Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.⁵¹

1.11.61Cattāri apassenāni.<b>Four supports:</b>1.11.62Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.After appraisal, a mendicant uses some things, endures some things, avoids some things, and dispels some things.⁵²

1.11.63PTS 3.225Cattāro ariyavaṁsā.<b>Four noble customs:</b>1.11.64Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.A mendicant is content with any kind of robe, and praises such contentment. They don’t employ improper solicitation for the sake of a robe. They don’t worry if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down.1.11.65Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.

1.11.66Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.Furthermore, a mendicant is content with any kind of almsfood …1.11.67Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.

1.11.68Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.Furthermore, a mendicant is content with any kind of lodgings …1.11.69Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.

1.11.70Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti.Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation.1.11.71Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.⁵³

1.11.72PTS 3.226Cattāri padhānāni.<b>Four efforts:</b>1.11.73Saṁvarapadhānaṁ pahānapadhānaṁ bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ.The efforts to restrain, to give up, to develop, and to preserve.⁵⁴1.11.74Katamañcāvuso, saṁvarapadhānaṁ?And what is the effort to restrain?1.11.75Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.1.11.76Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.1.11.77Sotena saddaṁ sutvā …When they hear a sound with their ears …1.11.78ghānena gandhaṁ ghāyitvā …When they smell an odor with their nose …1.11.79jivhāya rasaṁ sāyitvā …When they taste a flavor with their tongue …1.11.80kāyena phoṭṭhabbaṁ phusitvā …When they feel a touch with their body …1.11.81manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.When they know an idea with their mind, they don’t get caught up in the features and details.1.11.82Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.1.11.83Idaṁ vuccatāvuso, saṁvarapadhānaṁ.This is called the effort to restrain.

1.11.84Katamañcāvuso, pahānapadhānaṁ?And what is the effort to give up?1.11.85Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti;It’s when a mendicant doesn’t tolerate a sensual,1.11.86uppannaṁ byāpādavitakkaṁ …pe…malicious,1.11.87uppannaṁ vihiṁsāvitakkaṁ …pe…or cruel thought that’s arisen, but gives it up, dispels it, eliminates it, and obliterates it.1.11.88uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti.They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them.1.11.89Idaṁ vuccatāvuso, pahānapadhānaṁ.This is called the effort to give up.

1.11.90Katamañcāvuso, bhāvanāpadhānaṁ?And what is the effort to develop?1.11.91Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,It’s when a mendicant develops the awakening factors of mindfulness,1.11.92dhammavicayasambojjhaṅgaṁ bhāveti …investigation of principles,1.11.93vīriyasambojjhaṅgaṁ bhāveti …energy,1.11.94pītisambojjhaṅgaṁ bhāveti …rapture,1.11.95passaddhisambojjhaṅgaṁ bhāveti …tranquility,1.11.96samādhisambojjhaṅgaṁ bhāveti …immersion,1.11.97upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.1.11.98Idaṁ vuccatāvuso, bhāvanāpadhānaṁ.This is called the effort to develop.

1.11.99Katamañcāvuso, anurakkhaṇāpadhānaṁ?And what is the effort to preserve?1.11.100Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ.It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse.1.11.101Idaṁ vuccatāvuso, anurakkhaṇāpadhānaṁ.This is called the effort to preserve.

1.11.102Cattāri ñāṇāni—<b>Four knowledges:</b>1.11.103dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ.knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge.⁵⁵

1.11.104PTS 3.227Aparānipi cattāri ñāṇāni—<b>Another four knowledges:</b>1.11.105dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

1.11.106Cattāri sotāpattiyaṅgāni—<b>Four factors for stream-entry:</b>⁵⁶1.11.107sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti.associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.

1.11.108Cattāri sotāpannassa aṅgāni.<b>Four factors of a stream-enterer:</b>⁵⁷1.11.109Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti:A noble disciple has experiential confidence in the Buddha:1.11.110‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho, bhagavā’ti.‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’1.11.111Dhamme aveccappasādena samannāgato hoti:They have experiential confidence in the teaching:1.11.112‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’1.11.113Saṅghe aveccappasādena samannāgato hoti:They have experiential confidence in the Saṅgha:1.11.114‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’1.11.115Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

1.11.116Cattāri sāmaññaphalāni—<b>Four fruits of the ascetic life:</b>1.11.117sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.stream-entry, once-return, non-return, and perfection.⁵⁸

1.11.118PTS 3.228Catasso dhātuyo—<b>Four elements:</b>1.11.119pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.earth, water, fire, and air.

1.11.120Cattāro āhārā—<b>Four foods:</b>1.11.121kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.⁵⁹

1.11.122Catasso viññāṇaṭṭhitiyo.<b>Four establishings of consciousness:</b>1.11.123Rūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati;As long as consciousness continues, it gets involved with form, supported by form, established on form. And with a sprinkle of relishing, it grows, increases, and matures.1.11.124vedanūpāyaṁ vā āvuso …Or consciousness gets involved with feeling …1.11.125saññūpāyaṁ vā, āvuso …pe…Or consciousness gets involved with perception …1.11.126saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati.Or as long as consciousness continues, it gets involved with choices, supported by choices, established on choices. And with a sprinkle of relishing, it grows, increases, and matures.⁶⁰

1.11.127Cattāri agatigamanāni—∥<b>Four prejudices:</b>1.11.128chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati.making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.⁶¹

1.11.129Cattāro taṇhuppādā—<b>Four things that give rise to craving:</b>1.11.130cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;Craving arises in a mendicant for the sake of robes,1.11.131piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;almsfood,1.11.132senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;lodgings,1.11.133itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.or rebirth in this or that state.⁶²

1.11.134Catasso paṭipadā—<b>Four ways of practice:</b>1.11.135dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.⁶³

1.11.136PTS 3.229Aparāpi catasso paṭipadā—<b>Another four ways of practice:</b>1.11.137akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.impatient practice, patient practice, taming practice, and calming practice.

1.11.138Cattāri dhammapadāni—<b>Four footprints of the Dhamma:</b>1.11.139anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ.contentment, good will, right mindfulness, and right immersion.⁶⁴

1.11.140Cattāri dhammasamādānāni—<b>Four ways of taking up practices:</b>1.11.141atthāvuso, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.There is a way of taking up practices that is painful now and results in future pain.1.11.142Atthāvuso, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.There is a way of taking up practices that is painful now but results in future pleasure.1.11.143Atthāvuso, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.There is a way of taking up practices that is pleasant now but results in future pain.1.11.144Atthāvuso, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.There is a way of taking up practices that is pleasant now and results in future pleasure.

1.11.145Cattāro dhammakkhandhā—<b>Four spectrums of the teaching:</b>1.11.146sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.ethics, immersion, wisdom, and freedom.

1.11.147Cattāri balāni—<b>Four powers:</b>1.11.148vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.energy, mindfulness, immersion, and wisdom.⁶⁵

1.11.149Cattāri adhiṭṭhānāni—<b>Four foundations:</b>1.11.150paññādhiṭṭhānaṁ, saccādhiṭṭhānaṁ, cāgādhiṭṭhānaṁ, upasamādhiṭṭhānaṁ.the foundations of wisdom, truth, generosity, and peace.⁶⁶

1.11.151Cattāri pañhabyākaraṇāni—<b>Four ways of answering questions:</b>1.11.152ekaṁsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.There is a question that should be answered categorically. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside.⁶⁷

1.11.153PTS 3.230Cattāri kammāni—∥<b>Four deeds:</b>1.11.154atthāvuso, kammaṁ kaṇhaṁ kaṇhavipākaṁ.There are deeds that are dark with dark result.1.11.155Atthāvuso, kammaṁ sukkaṁ sukkavipākaṁ.There are deeds that are bright with bright result.1.11.156Atthāvuso, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.There are deeds that are dark and bright with dark and bright result.⁶⁸1.11.157Atthāvuso, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.⁶⁹

1.11.158Cattāro sacchikaraṇīyā dhammā—<b>Four things to be realized:</b>1.11.159pubbenivāso satiyā sacchikaraṇīyo;Past lives are to be realized with recollection.1.11.160sattānaṁ cutūpapāto cakkhunā sacchikaraṇīyo;The passing away and rebirth of sentient beings is to be realized with vision.1.11.161aṭṭha vimokkhā kāyena sacchikaraṇīyā;The eight liberations are to be realized with direct meditative experience.1.11.162āsavānaṁ khayo paññāya sacchikaraṇīyo.The ending of defilements is to be realized with wisdom.⁷⁰

1.11.163Cattāro oghā—<b>Four floods:</b>1.11.164kāmogho, bhavogho, diṭṭhogho, avijjogho.the floods of sensuality, desire for rebirth, views, and ignorance.⁷¹

1.11.165Cattāro yogā—<b>Four yokes:</b>1.11.166kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.the yokes of sensuality, desire for rebirth, views, and ignorance.⁷²

1.11.167Cattāro visaññogā—<b>Four unyokings:</b>1.11.168kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.

1.11.169Cattāro ganthā—<b>Four ties:</b>1.11.170abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho.the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.⁷³

1.11.171Cattāri upādānāni—<b>Four kinds of grasping:</b>1.11.172kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.grasping at sensual pleasures, views, precepts and observances, and theories of a self.

1.11.173Catasso yoniyo—<b>Four kinds of reproduction:</b>1.11.174aṇḍajayoni, jalābujayoni, saṁsedajayoni, opapātikayoni.reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.⁷⁴

1.11.175PTS 3.231Catasso gabbhāvakkantiyo.<b>Four kinds of conception:</b>1.11.176Idhāvuso, ekacco asampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ paṭhamā gabbhāvakkanti.Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.1.11.177Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ dutiyā gabbhāvakkanti.Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception.1.11.178Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ tatiyā gabbhāvakkanti.Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception.1.11.179Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṁ catutthā gabbhāvakkanti.Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.⁷⁵

1.11.180Cattāro attabhāvapaṭilābhā.<b>Four kinds of incarnation:</b>1.11.181Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.There is an incarnation where only one’s own intention is effective, not that of others.1.11.182Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.There is an incarnation where only the intention of others is effective, not one’s own.1.11.183Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.There is an incarnation where both one’s own and others’ intentions are effective.1.11.184Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.There is an incarnation where neither one’s own nor others’ intentions are effective.⁷⁶

1.11.185PTS 3.232Catasso dakkhiṇāvisuddhiyo.<b>Four ways of purifying a religious donation:</b>1.11.186Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.There’s a religious donation that’s purified by the giver, not the recipient.1.11.187Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.There’s a religious donation that’s purified by the recipient, not the giver.1.11.188Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.There’s a religious donation that’s purified by neither the giver nor the recipient.1.11.189Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.There’s a religious donation that’s purified by both the giver and the recipient.⁷⁷

1.11.190Cattāri saṅgahavatthūni—∥<b>Four ways of being inclusive:</b>1.11.191dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.giving, kindly words, taking care, and equality.⁷⁸

1.11.192Cattāro anariyavohārā—<b>Four ignoble expressions:</b>1.11.193musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.speech that’s false, backbiting, harsh, or nonsensical.⁷⁹

1.11.194Cattāro ariyavohārā—<b>Four noble expressions:</b>1.11.195musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.refraining from speech that’s false, backbiting, harsh, or nonsensical.

1.11.196Aparepi cattāro anariyavohārā—∥<b>Another four ignoble expressions:</b>1.11.197adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.saying you’ve seen, heard, thought, or known something, but you haven’t.

1.11.198Aparepi cattāro ariyavohārā—<b>Another four noble expressions:</b>1.11.199adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.saying you haven’t seen, heard, thought, or known something, and you haven’t.

1.11.200Aparepi cattāro anariyavohārā—<b>Another four ignoble expressions:</b>1.11.201diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.saying you haven’t seen, heard, thought, or known something, and you have.

1.11.202Aparepi cattāro ariyavohārā—<b>Another four noble expressions:</b>1.11.203diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.saying you’ve seen, heard, thought, or known something, and you have.

1.11.204PTS 3.233Cattāro puggalā.∥<b>Four individuals:</b>1.11.205Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.One individual mortifies themselves, committed to the practice of mortifying themselves.1.11.206Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.One individual mortifies others, committed to the practice of mortifying others.1.11.207Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.One individual mortifies themselves and others, committed to the practice of mortifying themselves and others.1.11.208Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.1.11.209So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.⁸⁰

1.11.210Aparepi cattāro puggalā.<b>Another four individuals:</b>1.11.211Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya.One individual practices to benefit themselves, but not others.1.11.212Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya.One individual practices to benefit others, but not themselves.1.11.213Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya.One individual practices to benefit neither themselves nor others.1.11.214Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca.One individual practices to benefit both themselves and others.

1.11.215Aparepi cattāro puggalā—<b>Another four individuals:</b>1.11.216tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.the dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.⁸¹

1.11.217Aparepi cattāro puggalā—<b>Another four individuals:</b>1.11.218samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.⁸²

1.11.219Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā;These are the teachings grouped by four that have been rightly explained by the Buddha.1.11.220tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.

1.11.221Paṭhamabhāṇavāro niṭṭhito.The first recitation section is complete.

2.1.05. Pañcaka5. Fives

2.1.1Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā.There are teachings grouped by five that have been rightly explained by the Buddha.2.1.2Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.2.1.3Katame pañca?What are the teachings grouped by five?

2.1.4Pañcakkhandhā.∥<b>Five aggregates:</b>2.1.5Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.form, feeling, perception, choices, and consciousness.⁸³

2.1.6PTS 3.234Pañcupādānakkhandhā.∥<b>Five grasping aggregates:</b>2.1.7Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.form, feeling, perception, choices, and consciousness.

2.1.8Pañca kāmaguṇā.<b>Five kinds of sensual stimulation:</b>2.1.9Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā,Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.2.1.10sotaviññeyyā saddā …Sounds known by the ear …2.1.11ghānaviññeyyā gandhā …Smells known by the nose …2.1.12jivhāviññeyyā rasā …Tastes known by the tongue …2.1.13kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

2.1.14Pañca gatiyo—<b>Five destinations:</b>2.1.15nirayo, tiracchānayoni, pettivisayo, manussā, devā.hell, the animal realm, the ghost realm, humanity, and the gods.⁸⁴

2.1.16Pañca macchariyāni—<b>Five kinds of stinginess:</b>2.1.17āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.stinginess with dwellings, families, material things, praise, and the teachings.⁸⁵

2.1.18Pañca nīvaraṇāni—<b>Five hindrances:</b>2.1.19kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

2.1.20Pañca orambhāgiyāni saṁyojanāni—<b>Five lower fetters:</b>2.1.21sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.

2.1.22Pañca uddhambhāgiyāni saṁyojanāni—<b>Five higher fetters:</b>2.1.23rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā.desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.

2.1.24PTS 3.235Pañca sikkhāpadāni—<b>Five precepts:</b>2.1.25pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.refraining from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.

2.1.26Pañca abhabbaṭṭhānāni.<b>Five things that can’t be done:</b>2.1.27Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ. Abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ. Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto.A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a layperson.⁸⁶

2.1.28Pañca byasanāni—<b>Five losses:</b>2.1.29ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ.loss of relatives, wealth, health, ethics, and view.2.1.30Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.2.1.31Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.⁸⁷

2.1.32Pañca sampadā—<b>Five endowments:</b>2.1.33ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.endowment with relatives, wealth, health, ethics, and view.2.1.34Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.2.1.35Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

2.1.36PTS 3.236Pañca ādīnavā dussīlassa sīlavipattiyā.<b>Five drawbacks for an unethical person because of their failure in ethics:</b>2.1.37Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati,Firstly, an unethical person loses great wealth on account of negligence.2.1.38ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.This is the first drawback.2.1.39Puna caparaṁ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati,Furthermore, an unethical person gets a bad reputation.2.1.40ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.This is the second drawback.2.1.41Puna caparaṁ, āvuso, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto,Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.2.1.42ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.This is the third drawback.2.1.43Puna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti,Furthermore, an unethical person feels lost when they die.2.1.44ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.This is the fourth drawback.2.1.45Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati,Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.2.1.46ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.This is the fifth drawback.⁸⁸

2.1.47Pañca ānisaṁsā sīlavato sīlasampadāya.<b>Five benefits for an ethical person because of their accomplishment in ethics:</b>2.1.48Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati,Firstly, an ethical person gains great wealth on account of diligence.2.1.49ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.This is the first benefit.2.1.50Puna caparaṁ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati,Furthermore, an ethical person gets a good reputation.2.1.51ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.This is the second benefit.2.1.52Puna caparaṁ, āvuso, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto,Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.2.1.53ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.This is the third benefit.2.1.54Puna caparaṁ, āvuso, sīlavā sīlasampanno asammūḷho kālaṁ karoti,Furthermore, an ethical person dies not feeling lost.2.1.55ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.This is the fourth benefit.2.1.56Puna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati,Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.2.1.57ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.This is the fifth benefit.

2.1.58PTS 3.237Codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.<b>A mendicant who wants to accuse another should first establish five things in themselves:</b>2.1.59Kālena vakkhāmi no akālena,I will speak at the right time, not at the wrong time.2.1.60bhūtena vakkhāmi no abhūtena,I will speak truthfully, not falsely.2.1.61saṇhena vakkhāmi no pharusena,I will speak gently, not harshly.2.1.62atthasaṁhitena vakkhāmi no anatthasaṁhitena,I will speak beneficially, not harmfully.2.1.63mettacittena vakkhāmi no dosantarenāti.I will speak lovingly, not from secret hate.2.1.64Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.A mendicant who wants to accuse another should first establish these five things in themselves.⁸⁹

2.1.65Pañca padhāniyaṅgāni.<b>Five factors that support meditation:</b>2.1.66Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:A mendicant has faith in the Realized One’s awakening:2.1.67‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’2.1.68Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.2.1.69Asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu.They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.2.1.70Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.2.1.71Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.⁹⁰

2.1.72Pañca suddhāvāsā—<b>Five pure abodes:</b>2.1.73avihā, atappā, sudassā, sudassī, akaniṭṭhā.Aviha, Atappa, the gods fair to see, the fair seeing gods, and Akaniṭṭha.⁹¹

2.1.74Pañca anāgāmino—<b>Five non-returners:</b>2.1.75antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī.one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.⁹²

2.1.76PTS 3.238Pañca cetokhilā.∥<b>Five kinds of hard-heartedness:</b>2.1.77Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.2.1.78Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.2.1.79Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…Furthermore, a mendicant has doubts about the teaching …2.1.80saṅghe kaṅkhati vicikicchati …the Saṅgha …2.1.81sikkhāya kaṅkhati vicikicchati …the training …2.1.82sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.A mendicant is angry and upset with their spiritual companions, resentful and closed off.2.1.83Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness.⁹³

2.1.84PTS 3.239Pañca cetasovinibandhā.∥<b>Five shackles of the heart:</b>2.1.85Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.2.1.86Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.2.1.87Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.2.1.88Ayaṁ paṭhamo cetaso vinibandho.This is the first shackle of the heart.2.1.89Puna caparaṁ, āvuso, bhikkhu kāye avītarāgo hoti …pe…Furthermore, a mendicant isn’t free of greed for the body …2.1.90rūpe avītarāgo hoti …pe…They’re not free of greed for form …2.1.91puna caparaṁ, āvuso, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe…They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing …2.1.92puna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’2.1.93Yo so, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.2.1.94Ayaṁ pañcamo cetaso vinibandho.This is the fifth shackle of the heart.⁹⁴

2.1.95Pañcindriyāni—<b>Five faculties:</b>2.1.96cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.eye, ear, nose, tongue, and body.

2.1.97Aparānipi pañcindriyāni—<b>Another five faculties:</b>2.1.98sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.pleasure, pain, happiness, sadness, and equanimity.

2.1.99Aparānipi pañcindriyāni—<b>Another five faculties:</b>2.1.100saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.faith, energy, mindfulness, immersion, and wisdom.

2.1.101PTS 3.240Pañca nissaraṇiyā dhātuyo.<b>Five elements of escape:</b>2.1.102Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided.2.1.103Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.2.1.104Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi.Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.2.1.105Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.2.1.106Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.This is how the escape from sensual pleasures is explained.

2.1.107Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.Take another case where a mendicant focuses on ill will, but their mind does not leap forth …2.1.108Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when they focus on good will, their mind leaps forth …2.1.109Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena.Their mind is in a good state … well detached from ill will.2.1.110Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.2.1.111Idamakkhātaṁ byāpādassa nissaraṇaṁ.This is how the escape from ill will is explained.

2.1.112Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.Take another case where a mendicant focuses on harming, but their mind does not leap forth …2.1.113Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when they focus on compassion, their mind leaps forth …2.1.114Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya.Their mind is in a good state … well detached from harming.2.1.115Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.2.1.116Idamakkhātaṁ vihesāya nissaraṇaṁ.This is how the escape from harming is explained.

2.1.117Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.Take another case where a mendicant focuses on form, but their mind does not leap forth …2.1.118Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when they focus on the formless, their mind leaps forth …2.1.119Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi.Their mind is in a good state … well detached from forms.2.1.120Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.2.1.121Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.This is how the escape from forms is explained.

2.1.122PTS 3.241Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided.2.1.123Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.2.1.124Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena.Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.2.1.125Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.2.1.126Idamakkhātaṁ sakkāyassa nissaraṇaṁ.This is how the escape from substantial reality is explained.⁹⁵

2.1.127Pañca vimuttāyatanāni.<b>Five opportunities for freedom:</b>2.1.128Idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.2.1.129Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.2.1.130Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.2.1.131Idaṁ paṭhamaṁ vimuttāyatanaṁ.This is the first opportunity for freedom.

2.1.132PTS 3.242Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti …pe…Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. …2.1.133api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti …pe…Or the mendicant rehearses the teaching in detail as they learned and memorized it. …2.1.134api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati …pe…Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. …2.1.135api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.Or a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.2.1.136Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.2.1.137Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.2.1.138Idaṁ pañcamaṁ vimuttāyatanaṁ.This is the fifth opportunity for freedom.⁹⁶

2.1.139Pañca vimuttiparipācanīyā saññā—<b>Five perceptions that ripen in freedom:</b>2.1.140aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.⁹⁷

2.1.141Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā;These are the teachings grouped by five that have been rightly explained by the Buddha.2.1.142tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.

2.2.06. Chakka6. Sixes

2.2.1Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;There are teachings grouped by six that have been rightly explained by the Buddha.2.2.2tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.2.2.3Katame cha?What are the teachings grouped by six?

2.2.4Cha ajjhattikāni āyatanāni—<b>Six interior sense fields:</b>2.2.5cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.eye, ear, nose, tongue, body, and mind.

2.2.6Cha bāhirāni āyatanāni—<b>Six exterior sense fields:</b>2.2.7rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.sights, sounds, smells, tastes, touches, and ideas.

2.2.8Cha viññāṇakāyā—<b>Six classes of consciousness:</b>2.2.9cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.eye, ear, nose, tongue, body, and mind consciousness.

2.2.10Cha phassakāyā—<b>Six classes of contact:</b>2.2.11cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.contact through the eye, ear, nose, tongue, body, and mind.

2.2.12PTS 3.244Cha vedanākāyā—<b>Six classes of feeling:</b>2.2.13cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.feeling born of contact through the eye, ear, nose, tongue, body, and mind.

2.2.14Cha saññākāyā—<b>Six classes of perception:</b>2.2.15rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.perceptions of sights, sounds, smells, tastes, touches, and ideas.

2.2.16Cha sañcetanākāyā—<b>Six bodies of intention:</b>2.2.17rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.intention regarding sights, sounds, smells, tastes, touches, and ideas.

2.2.18Cha taṇhākāyā—<b>Six classes of craving:</b>2.2.19rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.craving for sights, sounds, smells, tastes, touches, and ideas.

2.2.20Cha agāravā.<b>Six kinds of disrespect:</b>2.2.21Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre agāravo viharati appatisso.A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.⁹⁸

2.2.22Cha gāravā.<b>Six kinds of respect:</b>2.2.23Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso.A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.⁹⁹

2.2.24Cha somanassūpavicārā.∥<b>Six preoccupations with happiness:</b>2.2.25Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati;Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness.2.2.26sotena saddaṁ sutvā …Hearing a sound with their ears …2.2.27ghānena gandhaṁ ghāyitvā …Smelling an odor with their nose …2.2.28jivhāya rasaṁ sāyitvā …Tasting a flavor with their tongue …

2.2.29kāyena phoṭṭhabbaṁ phusitvā.Encountering a touch with their body …2.2.30Manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati.Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for happiness.¹⁰⁰

2.2.31PTS 3.245Cha domanassūpavicārā.<b>Six preoccupations with sadness:</b>2.2.32Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati …pe…Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for sadness. …2.2.33manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati.Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for sadness.

2.2.34Cha upekkhūpavicārā.<b>Six preoccupations with equanimity:</b>2.2.35Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati …pe…Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for equanimity. …2.2.36manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for equanimity.

2.2.37Cha sāraṇīyā dhammā.<b>Six warm-hearted qualities:</b>2.2.38Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.2.2.39Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

2.2.40Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private.2.2.41Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.This too is a warm-hearted quality.

2.2.42Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private.2.2.43Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.This too is a warm-hearted quality.

2.2.44Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.2.2.45Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.This too is a warm-hearted quality.

2.2.46PTS 3.246Puna caparaṁ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.2.2.47Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.This too is a warm-hearted quality.

2.2.48Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering.2.2.49Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.¹⁰¹

2.2.50Cha vivādamūlāni.<b>Six roots of dispute:</b>2.2.51Idhāvuso, bhikkhu kodhano hoti upanāhī.Firstly, a mendicant is irritable and acrimonious.¹⁰²2.2.52Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.2.2.53Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ.They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, for the harm, detriment, and suffering of gods and humans.2.2.54Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.2.2.55Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.If you don’t see it, you should practice so that it doesn’t come up in the future.2.2.56Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.That’s how to give up this bad root of dispute, so it doesn’t come up in the future.

2.2.57PTS 3.247Puna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī …pe…Furthermore, a mendicant is offensive and contemptuous …2.2.58issukī hoti maccharī …pe…They’re jealous and stingy …2.2.59saṭho hoti māyāvī …They’re devious and deceitful …2.2.60pāpiccho hoti micchādiṭṭhī …They have corrupt wishes and wrong view …2.2.61sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī …pe…They’re attached to their own views, holding them tight, and refusing to let go.2.2.62yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.2.2.63Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ.2.2.64Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.2.2.65Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.If you don’t see it, you should practice so that it doesn’t come up in the future.2.2.66Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.That’s how to give up this bad root of dispute, so it doesn’t come up in the future.

2.2.67Cha dhātuyo—<b>Six elements:</b>2.2.68pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.earth, water, fire, air, space, and consciousness.

2.2.69PTS 3.248Cha nissaraṇiyā dhātuyo.<b>Six elements of escape:</b>2.2.70Idhāvuso, bhikkhu evaṁ vadeyya:Take a mendicant who says:2.2.71‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.2.2.72atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti.Yet somehow ill will still occupies my mind.’2.2.73So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.2.2.74Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,2.2.75Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.yet somehow ill will still occupies the mind.2.2.76Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti.For it is the heart’s release by love that is the escape from ill will.’

2.2.77Idha panāvuso, bhikkhu evaṁ vadeyya:Take another mendicant who says:2.2.78‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.2.2.79Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti,Yet somehow the thought of harming still occupies my mind.’2.2.80so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.They should be told, ‘Not so, venerable! …2.2.81Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,2.2.82atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.2.2.83Nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇā cetovimuttī’ti.For it is the heart’s release by compassion that is the escape from thoughts of harming.’

2.2.84PTS 3.249Idha panāvuso, bhikkhu evaṁ vadeyya:Take another mendicant who says:2.2.85‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.2.2.86Atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti,Yet somehow discontent still occupies my mind.’2.2.87so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.They should be told, ‘Not so, venerable! …2.2.88Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,2.2.89atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.2.2.90Nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditā cetovimuttī’ti.For it is the heart’s release by rejoicing that is the escape from discontent.’

2.2.91Idha panāvuso, bhikkhu evaṁ vadeyya:Take another mendicant who says:2.2.92‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.2.2.93Atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.Yet somehow desire still occupies my mind.’2.2.94So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.They should be told, ‘Not so, venerable! …2.2.95Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,2.2.96atha ca panassa rāgo cittaṁ pariyādāya ṭhassati netaṁ ṭhānaṁ vijjati.2.2.97Nissaraṇaṁ hetaṁ, āvuso, rāgassa, yadidaṁ upekkhā cetovimuttī’ti.For it is the heart’s release by equanimity that is the escape from desire.’

2.2.98Idha panāvuso, bhikkhu evaṁ vadeyya:Take another mendicant who says:2.2.99‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.2.2.100Atha ca pana me nimittānusāri viññāṇaṁ hotī’ti.Yet somehow my consciousness still follows after signs.’2.2.101So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.They should be told, ‘Not so, venerable! …2.2.102Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,2.2.103atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati.2.2.104Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti.For it is the signless release of the heart that is the escape from all signs.’

2.2.105PTS 3.250Idha panāvuso, bhikkhu evaṁ vadeyya:Take another mendicant who says:2.2.106‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi,‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.2.2.107atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.Yet somehow the dart of doubt and indecision still occupies my mind.’2.2.108So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.2.2.109Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ asmīti vigate ayamahamasmīti asamanupassato,It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,2.2.110atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.yet somehow the dart of doubt and indecision still occupy the mind.2.2.111Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’¹⁰³

2.2.112Cha anuttariyāni—∥<b>Six unsurpassable things:</b>2.2.113dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.the unsurpassable seeing, listening, acquisition, training, service, and recollection.¹⁰⁴

2.2.114Cha anussatiṭṭhānāni—<b>Six topics for recollection:</b>2.2.115buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.

2.2.116Cha satatavihārā.<b>Six consistent responses:</b>2.2.117Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.2.2.118Sotena saddaṁ sutvā …pe…Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …2.2.119manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.¹⁰⁵

2.2.120PTS 3.251Chaḷābhijātiyo.∥<b>Six classes of rebirth:</b>2.2.121Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.Someone born into a dark class gives rise to a dark result.2.2.122Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.Someone born into a dark class gives rise to a bright result.2.2.123Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright.2.2.124Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.Someone born into a bright class gives rise to a bright result.2.2.125Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.Someone born into a bright class gives rise to a dark result.2.2.126Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.¹⁰⁶

2.2.127Cha nibbedhabhāgiyā saññā—<b>Six perceptions that help penetration:</b>2.2.128aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.¹⁰⁷

2.2.129Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;These are the teachings grouped by six that have been rightly explained by the Buddha.2.2.130tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.

2.3.07. Sattaka7. Sevens

2.3.1Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;There are teachings grouped by seven that have been rightly explained by the Buddha.2.3.2tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.2.3.3Katame satta?What are the teachings grouped by seven?

2.3.4Satta ariyadhanāni—<b>Seven riches of the noble ones:</b>2.3.5saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.¹⁰⁸

2.3.6PTS 3.252Satta bojjhaṅgā—<b>Seven awakening factors:</b>2.3.7satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.

2.3.8Satta samādhiparikkhārā—<b>Seven prerequisites for immersion:</b>2.3.9sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.¹⁰⁹

2.3.10Satta asaddhammā—<b>Seven bad qualities:</b>2.3.11idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.¹¹⁰

2.3.12Satta saddhammā—<b>Seven good qualities:</b>2.3.13idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise.¹¹¹

2.3.14Satta sappurisadhammā—<b>Seven aspects of the teachings of the true persons:</b>2.3.15idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows individuals.¹¹²

2.3.16PTS 3.253Satta niddasavatthūni.∥<b>Seven qualifications for graduation:</b>2.3.17Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.A mendicant has a keen enthusiasm to undertake the training …2.3.18Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.to examine the teachings …2.3.19Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.to get rid of desires …2.3.20Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.for retreat …2.3.21Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo.to rouse up energy …2.3.22Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.for mindfulness and alertness …2.3.23Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.to penetrate theoretically. And they don’t lose these desires in the future.¹¹³

2.3.24Satta saññā—<b>Seven perceptions:</b>2.3.25aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.¹¹⁴

2.3.26Satta balāni—<b>Seven powers:</b>2.3.27saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.¹¹⁵

2.3.28Satta viññāṇaṭṭhitiyo.<b>Seven planes of consciousness:</b>2.3.29Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.2.3.30Ayaṁ paṭhamā viññāṇaṭṭhiti.This is the first plane of consciousness.

2.3.31Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.2.3.32Ayaṁ dutiyā viññāṇaṭṭhiti.This is the second plane of consciousness.

2.3.33Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā.There are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.2.3.34Ayaṁ tatiyā viññāṇaṭṭhiti.This is the third plane of consciousness.

2.3.35Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā.There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.2.3.36Ayaṁ catutthī viññāṇaṭṭhiti.This is the fourth plane of consciousness.

2.3.37Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.2.3.38Ayaṁ pañcamī viññāṇaṭṭhiti.This is the fifth plane of consciousness.

2.3.39Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.2.3.40Ayaṁ chaṭṭhī viññāṇaṭṭhiti.This is the sixth plane of consciousness.

2.3.41Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.2.3.42Ayaṁ sattamī viññāṇaṭṭhiti.This is the seventh plane of consciousness.¹¹⁶

2.3.43PTS 3.254Satta puggalā dakkhiṇeyyā—<b>Seven individuals worthy of a religious donation:</b>2.3.44ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith.

2.3.45Satta anusayā—<b>Seven underlying tendencies:</b>2.3.46kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.sensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance.

2.3.47Satta saṁyojanāni—<b>Seven fetters:</b>2.3.48anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ.attraction, aversion, views, doubt, conceit, desire for continued existence, and ignorance.

2.3.49Satta adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya—<b>Seven means of settling any disciplinary issues that might arise:</b>2.3.50sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.Resolution face-to-face to be applied. Resolution through recollection to be granted. Resolution because of past insanity to be granted. Acting according to what has been admitted. Majority decision. Further penalty. Covering over as if with grass.¹¹⁷

2.3.51Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;These are the teachings grouped by seven that have been rightly explained by the Buddha.2.3.52tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.

2.3.53Dutiyabhāṇavāro niṭṭhito.The second recitation section is complete.

3.1.08. Aṭṭhaka8. Eights

3.1.1Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;There are teachings grouped by eight that have been rightly explained by the Buddha.3.1.2tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.3.1.3Katame aṭṭha?What are the teachings grouped by eight?

3.1.4Aṭṭha micchattā—<b>Eight wrong ways:</b>3.1.5micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi.wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.

3.1.6PTS 3.255Aṭṭha sammattā—<b>Eight right ways:</b>3.1.7sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

3.1.8Aṭṭha puggalā dakkhiṇeyyā—<b>Eight individuals worthy of a religious donation:</b>3.1.9sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.

3.1.10Aṭṭha kusītavatthūni.<b>Eight grounds for laziness:</b>3.1.11Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.Firstly, a mendicant has some work to do.3.1.12Tassa evaṁ hoti:They think:3.1.13‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’3.1.14So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.3.1.15Idaṁ paṭhamaṁ kusītavatthu.This is the first ground for laziness.

3.1.16Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.Furthermore, a mendicant has done some work.3.1.17Tassa evaṁ hoti:They think:3.1.18‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti.‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’3.1.19So nipajjati na vīriyaṁ ārabhati …pe…They lie down, and don’t rouse energy …3.1.20idaṁ dutiyaṁ kusītavatthu.This is the second ground for laziness.

3.1.21Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.Furthermore, a mendicant has to go on a journey.3.1.22Tassa evaṁ hoti:They think:3.1.23‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’3.1.24So nipajjati na vīriyaṁ ārabhati …They lie down, and don’t rouse energy …3.1.25idaṁ tatiyaṁ kusītavatthu.This is the third ground for laziness.

3.1.26Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.Furthermore, a mendicant has gone on a journey.3.1.27Tassa evaṁ hoti:They think:3.1.28‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti.‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’3.1.29So nipajjati na vīriyaṁ ārabhati …They lie down, and don’t rouse energy …3.1.30idaṁ catutthaṁ kusītavatthu.This is the fourth ground for laziness.

3.1.31PTS 3.256Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.3.1.32Tassa evaṁ hoti:They think:3.1.33‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti.‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’3.1.34So nipajjati na vīriyaṁ ārabhati …They lie down, and don’t rouse energy …3.1.35idaṁ pañcamaṁ kusītavatthu.This is the fifth ground for laziness.

3.1.36Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.3.1.37Tassa evaṁ hoti:They think:3.1.38‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī’ti.‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’3.1.39So nipajjati na vīriyaṁ ārabhati …They lie down, and don’t rouse energy …3.1.40idaṁ chaṭṭhaṁ kusītavatthu.This is the sixth ground for laziness.

3.1.41Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.Furthermore, a mendicant feels a little sick.3.1.42Tassa evaṁ hoti:They think:3.1.43‘uppanno kho me ayaṁ appamattako ābādho;‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’3.1.44atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti.3.1.45So nipajjati na vīriyaṁ ārabhati …They lie down, and don’t rouse energy …3.1.46idaṁ sattamaṁ kusītavatthu.This is the seventh ground for laziness.

3.1.47Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.Furthermore, a mendicant has recently recovered from illness.3.1.48Tassa evaṁ hoti:They think:3.1.49‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti.‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’3.1.50So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.3.1.51Idaṁ aṭṭhamaṁ kusītavatthu.This is the eighth ground for laziness.¹¹⁸

3.1.52Aṭṭha ārambhavatthūni.<b>Eight grounds for arousing energy:</b>3.1.53Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.Firstly, a mendicant has some work to do.3.1.54Tassa evaṁ hoti:They think:3.1.55‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti.‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’3.1.56So vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.3.1.57Idaṁ paṭhamaṁ ārambhavatthu.This is the first ground for arousing energy.

3.1.58PTS 3.257Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.Furthermore, a mendicant has done some work.3.1.59Tassa evaṁ hoti:They think:3.1.60‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’3.1.61so vīriyaṁ ārabhati …They rouse up energy …3.1.62idaṁ dutiyaṁ ārambhavatthu.This is the second ground for arousing energy.

3.1.63Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.Furthermore, a mendicant has to go on a journey.3.1.64Tassa evaṁ hoti:They think:3.1.65‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ.‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’3.1.66Handāhaṁ vīriyaṁ ārabhāmi …pe…3.1.67so vīriyaṁ ārabhati …They rouse up energy …3.1.68idaṁ tatiyaṁ ārambhavatthu.This is the third ground for arousing energy.

3.1.69Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.Furthermore, a mendicant has gone on a journey.3.1.70Tassa evaṁ hoti:They think:3.1.71‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’3.1.72so vīriyaṁ ārabhati …They rouse up energy …3.1.73idaṁ catutthaṁ ārambhavatthu.This is the fourth ground for arousing energy.

3.1.74Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.3.1.75Tassa evaṁ hoti:They think:3.1.76‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’3.1.77so vīriyaṁ ārabhati …They rouse up energy …3.1.78idaṁ pañcamaṁ ārambhavatthu.This is the fifth ground for arousing energy.

3.1.79Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.3.1.80Tassa evaṁ hoti:They think:3.1.81‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’3.1.82so vīriyaṁ ārabhati …They rouse up energy …3.1.83idaṁ chaṭṭhaṁ ārambhavatthu.This is the sixth ground for arousing energy.

3.1.84PTS 3.258Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.Furthermore, a mendicant feels a little sick.3.1.85Tassa evaṁ hoti:They think:3.1.86‘uppanno kho me ayaṁ appamattako ābādho, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi …pe…‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’3.1.87so vīriyaṁ ārabhati …They rouse up energy …3.1.88idaṁ sattamaṁ ārambhavatthu.This is the seventh ground for arousing energy.

3.1.89Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.Furthermore, a mendicant has recently recovered from illness.3.1.90Tassa evaṁ hoti:They think:3.1.91‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’3.1.92So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.3.1.93Idaṁ aṭṭhamaṁ ārambhavatthu.This is the eighth ground for arousing energy.

3.1.94Aṭṭha dānavatthūni.∥<b>Eight reasons to give:</b>3.1.95Āsajja dānaṁ deti, bhayā dānaṁ deti, ‘adāsi me’ti dānaṁ deti, ‘dassati me’ti dānaṁ deti, ‘sāhu dānan’ti dānaṁ deti, ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ na dātun’ti dānaṁ deti, ‘idaṁ me dānaṁ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṁ deti.Someone might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’¹¹⁹3.1.96Cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.

3.1.97PTS 3.259Aṭṭha dānūpapattiyo.<b>Eight rebirths by giving:</b>3.1.98Idhāvuso, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.3.1.99So yaṁ deti taṁ paccāsīsati.Whatever they give they expect back.3.1.100So passati khattiyamahāsālaṁ vā brāhmaṇamahāsālaṁ vā gahapatimahāsālaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.3.1.101Tassa evaṁ hoti:They think:3.1.102‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti.‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’¹²⁰3.1.103So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.¹²¹3.1.104Tañca kho sīlavato vadāmi no dussīlassa.But I say that this is only for those of ethical conduct, not for the unethical.3.1.105Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.The heart’s wish of an ethical person succeeds because of their purity.

3.1.106Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.Next, someone gives to ascetics or brahmins.3.1.107So yaṁ deti taṁ paccāsīsati.Whatever they give they expect back.3.1.108Tassa sutaṁ hoti:And they’ve heard:¹²²3.1.109‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.‘The gods of the four great kings are long-lived, beautiful, and very happy.’3.1.110Tassa evaṁ hoti:They think:3.1.111‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’3.1.112So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.3.1.113Tañca kho sīlavato vadāmi no dussīlassa.But I say that this is only for those of ethical conduct, not for the unethical.3.1.114Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.The heart’s wish of an ethical person succeeds because of their purity.

3.1.115Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.Next, someone gives to ascetics or brahmins.3.1.116So yaṁ deti taṁ paccāsīsati.Whatever they give they expect back.3.1.117Tassa sutaṁ hoti:And they’ve heard:3.1.118‘tāvatiṁsā devā …pe…‘The gods of the thirty-three …3.1.119yāmā devā …pe…the gods of Yama …3.1.120tusitā devā …pe…the joyful gods …3.1.121nimmānaratī devā …pe…the gods who love to create …3.1.122paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti.the gods who control what is created by others are long-lived, beautiful, and very happy.’3.1.123Tassa evaṁ hoti:They think:3.1.124‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who control what is created by others!’3.1.125So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.3.1.126Tañca kho sīlavato vadāmi no dussīlassa.But I say that this is only for those of ethical conduct, not for the unethical.3.1.127Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.The heart’s wish of an ethical person succeeds because of their purity.

3.1.128PTS 3.260Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.3.1.129So yaṁ deti taṁ paccāsīsati.Whatever they give they expect back.3.1.130Tassa sutaṁ hoti:And they’ve heard:3.1.131‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.‘The gods of the Divinity’s host are long-lived, beautiful, and very happy.’3.1.132Tassa evaṁ hoti:They think:3.1.133‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divinity’s host!’3.1.134So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.3.1.135Tañca kho sīlavato vadāmi no dussīlassa;But I say that this is only for those of ethical conduct, not for the unethical.3.1.136vītarāgassa no sarāgassa.And for those free of desire, not those with desire.¹²³3.1.137Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā.The heart’s wish of an ethical person succeeds because of their freedom from desire.¹²⁴

3.1.138Aṭṭha parisā—<b>Eight assemblies:</b>3.1.139khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.¹²⁵

3.1.140Aṭṭha lokadhammā—∥<b>Eight worldly conditions:</b>3.1.141lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca.gain and loss, fame and disgrace, blame and praise, pleasure and pain.¹²⁶

3.1.142Aṭṭha abhibhāyatanāni.∥<b>Eight dimensions of mastery:</b>3.1.143Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’3.1.144Idaṁ paṭhamaṁ abhibhāyatanaṁ.This is the first dimension of mastery.

3.1.145Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’3.1.146evaṁsaññī hoti.3.1.147Idaṁ dutiyaṁ abhibhāyatanaṁ.This is the second dimension of mastery.

3.1.148Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’3.1.149Idaṁ tatiyaṁ abhibhāyatanaṁ.This is the third dimension of mastery.

3.1.150Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’3.1.151Idaṁ catutthaṁ abhibhāyatanaṁ.This is the fourth dimension of mastery.

3.1.152PTS 3.261Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.3.1.153Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.3.1.154evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Mastering them, they perceive: ‘I know and see.’3.1.155Idaṁ pañcamaṁ abhibhāyatanaṁ.This is the fifth dimension of mastery.

3.1.156Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.3.1.157Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.3.1.158evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Mastering them, they perceive: ‘I know and see.’3.1.159Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.This is the sixth dimension of mastery.

3.1.160Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.3.1.161Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.3.1.162evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Mastering them, they perceive: ‘I know and see.’3.1.163Idaṁ sattamaṁ abhibhāyatanaṁ.This is the seventh dimension of mastery.

3.1.164Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.3.1.165Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.3.1.166evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Mastering them, they perceive: ‘I know and see.’3.1.167Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.This is the eighth dimension of mastery.¹²⁷

3.1.168Aṭṭha vimokkhā.<b>Eight liberations:</b>3.1.169Rūpī rūpāni passati.Having physical form, they see forms.3.1.170Ayaṁ paṭhamo vimokkho.This is the first liberation.

3.1.171PTS 3.262Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati.Not perceiving physical form internally, they see forms externally.3.1.172Ayaṁ dutiyo vimokkho.This is the second liberation.

3.1.173Subhanteva adhimutto hoti.They’re focused only on beauty.3.1.174Ayaṁ tatiyo vimokkho.This is the third liberation.

3.1.175Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.3.1.176Ayaṁ catuttho vimokkho.This is the fourth liberation.

3.1.177Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.3.1.178Ayaṁ pañcamo vimokkho.This is the fifth liberation.

3.1.179Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.3.1.180Ayaṁ chaṭṭho vimokkho.This is the sixth liberation.

3.1.181Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.3.1.182Ayaṁ sattamo vimokkho.This is the seventh liberation.

3.1.183Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.3.1.184Ayaṁ aṭṭhamo vimokkho.This is the eighth liberation.¹²⁸

3.1.185Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;These are the teachings grouped by eight that have been rightly explained by the Buddha.3.1.186tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.

3.2.09. Navaka9. Nines

3.2.1Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā;There are teachings grouped by nine that have been rightly explained by the Buddha.3.2.2tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.3.2.3Katame nava?What are the teachings grouped by nine?

3.2.4Nava āghātavatthūni.∥<b>Nine grounds for resentment:</b>3.2.5‘Anatthaṁ me acarī’ti āghātaṁ bandhati;Thinking: ‘They did wrong to me,’ you harbor resentment.3.2.6‘anatthaṁ me caratī’ti āghātaṁ bandhati;Thinking: ‘They are doing wrong to me’ …3.2.7‘anatthaṁ me carissatī’ti āghātaṁ bandhati;‘They will do wrong to me’ …3.2.8‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe…‘They did wrong by someone I love’ …3.2.9anatthaṁ caratīti āghātaṁ bandhati …pe…‘They are doing wrong by someone I love’ …3.2.10anatthaṁ carissatīti āghātaṁ bandhati;‘They will do wrong by someone I love’ …3.2.11‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe…‘They helped someone I dislike’ …3.2.12atthaṁ caratīti āghātaṁ bandhati …pe…‘They are helping someone I dislike’ …3.2.13atthaṁ carissatīti āghātaṁ bandhati.Thinking: ‘They will help someone I dislike,’ you harbor resentment.¹²⁹

3.2.14PTS 3.263Nava āghātapaṭivinayā.<b>Nine ways to get rid of resentment:</b>3.2.15‘Anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.3.2.16‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;Thinking: ‘They are doing wrong to me …’ …3.2.17‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;‘They will do wrong to me …’ …3.2.18‘piyassa me manāpassa anatthaṁ acari …pe…‘They did wrong by someone I love …’ …3.2.19anatthaṁ carati …pe…‘They are doing wrong by someone I love …’ …3.2.20anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;‘They will do wrong by someone I love …’ …3.2.21‘appiyassa me amanāpassa atthaṁ acari …pe…‘They helped someone I dislike …’ …3.2.22atthaṁ carati …pe…‘They are helping someone I dislike …’ …3.2.23atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti.Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.

3.2.24Nava sattāvāsā.<b>Nine abodes of sentient beings:</b>3.2.25Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.3.2.26Ayaṁ paṭhamo sattāvāso.This is the first abode of sentient beings.

3.2.27Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.3.2.28Ayaṁ dutiyo sattāvāso.This is the second abode of sentient beings.

3.2.29Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.There are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.3.2.30Ayaṁ tatiyo sattāvāso.This is the third abode of sentient beings.

3.2.31Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.3.2.32Ayaṁ catuttho sattāvāso.This is the fourth abode of sentient beings.

3.2.33Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.3.2.34Ayaṁ pañcamo sattāvāso.This is the fifth abode of sentient beings.

3.2.35Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.3.2.36Ayaṁ chaṭṭho sattāvāso.This is the sixth abode of sentient beings.

3.2.37Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.3.2.38Ayaṁ sattamo sattāvāso.This is the seventh abode of sentient beings.

3.2.39Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.3.2.40Ayaṁ aṭṭhamo sattāvāso.This is the eighth abode of sentient beings.

3.2.41Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā.There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.3.2.42Ayaṁ navamo sattāvāso.This is the ninth abode of sentient beings.¹³⁰

3.2.43PTS 3.264Nava akkhaṇā asamayā brahmacariyavāsāya.<b>Nine lost opportunities for spiritual practice:</b>3.2.44Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.3.2.45Ayañca puggalo nirayaṁ upapanno hoti.But that individual has been reborn in hell.3.2.46Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.This is the first lost opportunity for spiritual practice.

3.2.47Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.Furthermore, a Realized One has arisen in the world …3.2.48Ayañca puggalo tiracchānayoniṁ upapanno hoti.But that individual has been reborn in the animal realm.3.2.49Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya.This is the second lost opportunity for spiritual practice.

3.2.50Puna caparaṁ …pe…Furthermore, a Realized One has arisen in the world …3.2.51pettivisayaṁ upapanno hoti.But an individual has been reborn in the ghost realm.3.2.52Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya.This is the third lost opportunity for spiritual practice.

3.2.53Puna caparaṁ …pe…Furthermore, a Realized One has arisen in the world …3.2.54asurakāyaṁ upapanno hoti.But that individual has been reborn among the titans.3.2.55Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.This is the fourth lost opportunity for spiritual practice.

3.2.56Puna caparaṁ …pe…Furthermore, a Realized One has arisen in the world …3.2.57aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti.But that individual has been reborn in one of the long-lived orders of gods.3.2.58Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.This is the fifth lost opportunity for spiritual practice.

3.2.59Puna caparaṁ …pe…Furthermore, a Realized One has arisen in the world …3.2.60paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.But that individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go.¹³¹3.2.61Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.This is the sixth lost opportunity for spiritual practice.

3.2.62PTS 3.265Puna caparaṁ …pe…Furthermore, a Realized One has arisen in the world …3.2.63majjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano:And an individual is reborn in a central country. But they have wrong view and distorted perspective:3.2.64‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’3.2.65Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.This is the seventh lost opportunity for spiritual practice.

3.2.66Puna caparaṁ …pe…Furthermore, a Realized One has arisen in the world …3.2.67majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.And an individual is reborn in a central country. But they’re witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said.3.2.68Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.This is the eighth lost opportunity for spiritual practice.

3.2.69Puna caparaṁ, āvuso, tathāgato ca loke na uppanno hoti arahaṁ sammāsambuddho,Furthermore, no Realized One has arisen in the world,3.2.70dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.so there is no teaching of the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But an individual is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said.3.2.71Ayaṁ navamo akkhaṇo asamayo brahmacariyavāsāya.This is the ninth lost opportunity for spiritual practice.¹³²

3.2.72PTS 3.266Nava anupubbavihārā.<b>Nine progressive meditations:</b>3.2.73Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.3.2.74Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.3.2.75Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’3.2.76Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.3.2.77Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.3.2.78Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.3.2.79Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.3.2.80Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.3.2.81Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.¹³³

3.2.82Nava anupubbanirodhā.∥<b>Nine progressive cessations:</b>3.2.83Paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti.For someone who has attained the first absorption, sensual perceptions have ceased.3.2.84Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti.For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.3.2.85Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti.For someone who has attained the third absorption, rapture has ceased.3.2.86Catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti.For someone who has attained the fourth absorption, breathing has ceased.3.2.87Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti.For someone who has attained the dimension of infinite space, the perception of form has ceased.3.2.88Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti.For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.3.2.89Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti.For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.3.2.90Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti.For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.3.2.91Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.¹³⁴

3.2.92Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā.These are the teachings grouped by nine that have been rightly explained by the Buddha.3.2.93Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.

3.3.010. Dasaka10. Tens

3.3.1Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.∥There are teachings grouped by ten that have been rightly explained by the Buddha.3.3.2Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.You should all recite these in concert.3.3.3Katame dasa?What are the teachings grouped by ten?

3.3.4PTS 3.267Dasa nāthakaraṇā dhammā.∥<b>Ten qualities that serve as protector:</b>3.3.5Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.3.3.6Yaṁpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.3.3.7Ayampi dhammo nāthakaraṇo.This is a quality that serves as protector.

3.3.8Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.3.3.9Yaṁpāvuso, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā.3.3.10Ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

3.3.11Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.Furthermore, a mendicant has good friends, companions, and associates.3.3.12Yaṁpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.3.3.13Ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

3.3.14Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ.Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.3.3.15Yaṁpāvuso, bhikkhu suvaco hoti …pe… padakkhiṇaggāhī anusāsaniṁ.3.3.16Ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

3.3.17Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ.Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.3.3.18Yaṁpāvuso, bhikkhu yāni tāni sabrahmacārīnaṁ …pe… alaṁ saṁvidhātuṁ.3.3.19Ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

3.3.20Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo.Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training.3.3.21Yaṁpāvuso, bhikkhu dhammakāmo hoti …pe… uḷārapāmojjo.3.3.22Ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

3.3.23PTS 3.268Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.Furthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.3.3.24Yaṁpāvuso, bhikkhu santuṭṭho hoti …pe… parikkhārehi.3.3.25Ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

3.3.26Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.3.3.27Yaṁpāvuso, bhikkhu āraddhavīriyo viharati …pe… anikkhittadhuro kusalesu dhammesu.3.3.28Ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

3.3.29Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.¹³⁵3.3.30Yaṁpāvuso, bhikkhu satimā hoti …pe… saritā anussaritā.3.3.31Ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

3.3.32Puna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.3.3.33Yaṁpāvuso, bhikkhu paññavā hoti …pe… sammādukkhakkhayagāminiyā.3.3.34Ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.¹³⁶

3.3.35Dasa kasiṇāyatanāni.∥<b>Ten universal dimensions of meditation:</b>3.3.36Pathavīkasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.Someone perceives the meditation on universal earth above, below, across, undivided and limitless.3.3.37Āpokasiṇameko sañjānāti …pe…They perceive the meditation on universal water …3.3.38tejokasiṇameko sañjānāti …the meditation on universal fire …3.3.39vāyokasiṇameko sañjānāti …the meditation on universal air …3.3.40nīlakasiṇameko sañjānāti …the meditation on universal blue …3.3.41pītakasiṇameko sañjānāti …the meditation on universal yellow …3.3.42lohitakasiṇameko sañjānāti …the meditation on universal red …3.3.43odātakasiṇameko sañjānāti …the meditation on universal white …3.3.44ākāsakasiṇameko sañjānāti …the meditation on universal space …3.3.45viññāṇakasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.They perceive the meditation on universal consciousness above, below, across, undivided and limitless.¹³⁷

3.3.46PTS 3.269Dasa akusalakammapathā—<b>Ten ways of doing unskillful deeds:</b>3.3.47pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.killing living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view.

3.3.48Dasa kusalakammapathā—<b>Ten ways of doing skillful deeds:</b>3.3.49pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, backbiting, harsh, or nonsensical; contentment, good will, and right view.

3.3.50Dasa ariyavāsā.∥<b>Ten abodes of the noble ones:</b>3.3.51Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has cast aside idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.

3.3.52Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?And how has a mendicant given up five factors?3.3.53Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.3.3.54Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.That’s how a mendicant has given up five factors.

3.3.55Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?And how does a mendicant possess six factors?3.3.56Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.3.3.57Sotena saddaṁ sutvā …pe…Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …3.3.58manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.3.3.59Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.That’s how a mendicant possesses six factors.

3.3.60PTS 3.270Kathañcāvuso, bhikkhu ekārakkho hoti?And how does a mendicant have a single guard?3.3.61Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.It’s when a mendicant’s heart is guarded by mindfulness.3.3.62Evaṁ kho, āvuso, bhikkhu ekārakkho hoti.That’s how a mendicant has a single guard.

3.3.63Kathañcāvuso, bhikkhu caturāpasseno hoti?And how does a mendicant have four supports?3.3.64Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.After appraisal, a mendicant uses some things, endures some things, avoids some things, and dispels some things.3.3.65Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti.That’s how a mendicant has four supports.

3.3.66Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?And how has a mendicant cast aside idiosyncratic interpretations of the truth?3.3.67Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has cast out, cast aside, thrown out, discarded, let go of, given up, and relinquished all these.3.3.68Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.That’s how a mendicant has cast aside idiosyncratic interpretations of the truth.

3.3.69Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?And how has a mendicant totally given up searching?3.3.70Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.3.3.71Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.That’s how a mendicant has totally given up searching.

3.3.72Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti?And how does a mendicant have unsullied intentions?3.3.73Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti.It’s when they’ve given up sensual, malicious, and cruel intentions.3.3.74Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.That’s how a mendicant has unsullied intentions.

3.3.75Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?And how has a mendicant stilled the physical process?3.3.76Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.3.3.77Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.That’s how a mendicant has stilled the physical process.

3.3.78Kathañcāvuso, bhikkhu suvimuttacitto hoti?And how is a mendicant well freed in mind?3.3.79Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti.It’s when a mendicant’s mind is freed from greed, hate, and delusion.3.3.80Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti.That’s how a mendicant is well freed in mind.

3.3.81PTS 3.271Kathañcāvuso, bhikkhu suvimuttapañño hoti?And how is a mendicant well freed by wisdom?3.3.82Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’3.3.83‘Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.3.3.84‘Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.3.3.85Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti.That’s how a mendicant’s mind is well freed by wisdom.¹³⁸

3.3.86Dasa asekkhā dhammā—<b>Ten qualities of an adept:</b>3.3.87asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti.an adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.¹³⁹

3.3.88Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.Reverends, these are the teachings grouped by ten that have been rightly explained by the Buddha.3.3.89Tattha sabbeheva saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”

3.4.1Atha kho bhagavā uṭṭhahitvā āyasmantaṁ sāriputtaṁ āmantesi:Then the Buddha got up and said to Venerable Sāriputta,3.4.2“sādhu sādhu, sāriputta,“Good, good, Sāriputta!3.4.3sādhu kho tvaṁ, sāriputta, bhikkhūnaṁ saṅgītipariyāyaṁ abhāsī”ti.It’s good that you’ve taught this exposition of the reciting in concert.”

3.4.4Idamavocāyasmā sāriputto, samanuñño satthā ahosi.That is what Venerable Sāriputta said, and the Teacher concurred.3.4.5Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.Satisfied, the mendicants approved what Sāriputta said.

3.4.6Saṅgītisuttaṁ niṭṭhitaṁ dasamaṁ.