1.1.1PTS 3.272Evaṁ me sutaṁ—So I have heard.1.1.2ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of five hundred mendicants.¹1.1.3Tatra kho āyasmā sāriputto bhikkhū āmantesi:There Sāriputta addressed the mendicants:²1.1.4“āvuso bhikkhave”ti.“Reverends, mendicants!”

1.1.5“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.“Reverend,” they replied.1.1.6Āyasmā sāriputto etadavoca:Sāriputta said this:

1.1.7“Dasuttaraṁ pavakkhāmi,“I will relate the teachings³1.1.8dhammaṁ nibbānapattiyā;up to ten for attaining extinguishment,1.1.9Dukkhassantakiriyāya,for making an end of suffering,1.1.10sabbaganthappamocanaṁ.the release from all ties.⁴

1.2.01. Eko dhammo1. Groups of One

1.2.1Eko, āvuso, dhammo bahukāro, eko dhammo bhāvetabbo, eko dhammo pariññeyyo, eko dhammo pahātabbo, eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo, eko dhammo duppaṭivijjho, eko dhammo uppādetabbo, eko dhammo abhiññeyyo, eko dhammo sacchikātabbo.Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized.⁵

1.2.2Katamo eko dhammo bahukāro?<b>What one thing is helpful?</b>1.2.3Appamādo kusalesu dhammesu.Diligence in skillful qualities.⁶1.2.4Ayaṁ eko dhammo bahukāro.

1.2.5Katamo eko dhammo bhāvetabbo?<b>What one thing should be developed?</b>1.2.6Kāyagatāsati sātasahagatā.Mindfulness of the body that is full of pleasure.⁷1.2.7Ayaṁ eko dhammo bhāvetabbo.

1.2.8Katamo eko dhammo pariññeyyo?<b>What one thing should be completely understood?</b>1.2.9Phasso sāsavo upādāniyo.Contact, which is accompanied by defilements and fuels grasping.⁸1.2.10Ayaṁ eko dhammo pariññeyyo.

1.2.11PTS 3.273Katamo eko dhammo pahātabbo?<b>What one thing should be given up?</b>1.2.12Asmimāno.The conceit ‘I am’.1.2.13Ayaṁ eko dhammo pahātabbo.

1.2.14Katamo eko dhammo hānabhāgiyo?<b>What one thing makes things worse?</b>1.2.15Ayoniso manasikāro.Irrational application of mind.1.2.16Ayaṁ eko dhammo hānabhāgiyo.

1.2.17Katamo eko dhammo visesabhāgiyo?<b>What one thing leads to distinction?</b>1.2.18Yoniso manasikāro.Rational application of mind.1.2.19Ayaṁ eko dhammo visesabhāgiyo.

1.2.20Katamo eko dhammo duppaṭivijjho?<b>What one thing is hard to comprehend?</b>1.2.21Ānantariko cetosamādhi.The heart’s immersion of immediate result.⁹1.2.22Ayaṁ eko dhammo duppaṭivijjho.

1.2.23Katamo eko dhammo uppādetabbo?<b>What one thing should be produced?</b>1.2.24Akuppaṁ ñāṇaṁ.Unshakable knowledge.1.2.25Ayaṁ eko dhammo uppādetabbo.

1.2.26Katamo eko dhammo abhiññeyyo?<b>What one thing should be directly known?</b>1.2.27Sabbe sattā āhāraṭṭhitikā.All sentient beings are sustained by food.1.2.28Ayaṁ eko dhammo abhiññeyyo.

1.2.29Katamo eko dhammo sacchikātabbo?<b>What one thing should be realized?</b>1.2.30Akuppā cetovimutti.The unshakable release of the heart.1.2.31Ayaṁ eko dhammo sacchikātabbo.

1.2.32Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.

1.3.02. Dve dhammā2. Groups of Two

1.3.1Dve dhammā bahukārā, dve dhammā bhāvetabbā, dve dhammā pariññeyyā, dve dhammā pahātabbā, dve dhammā hānabhāgiyā, dve dhammā visesabhāgiyā, dve dhammā duppaṭivijjhā, dve dhammā uppādetabbā, dve dhammā abhiññeyyā, dve dhammā sacchikātabbā.Two things are helpful, two things should be developed, two things should be completely understood, two things should be given up, two things make things worse, two things lead to distinction, two things are hard to comprehend, two things should be produced, two things should be directly known, two things should be realized.¹⁰

1.3.2Katame dve dhammā bahukārā?<b>What two things are helpful?</b>1.3.3Sati ca sampajaññañca.Mindfulness and situational awareness.1.3.4Ime dve dhammā bahukārā.

1.3.5Katame dve dhammā bhāvetabbā?<b>What two things should be developed?</b>1.3.6Samatho ca vipassanā ca.Serenity and discernment.1.3.7Ime dve dhammā bhāvetabbā.

1.3.8Katame dve dhammā pariññeyyā?<b>What two things should be completely understood?</b>1.3.9Nāmañca rūpañca.Name and form.1.3.10Ime dve dhammā pariññeyyā.

1.3.11PTS 3.274Katame dve dhammā pahātabbā?<b>What two things should be given up?</b>1.3.12Avijjā ca bhavataṇhā ca.Ignorance and craving for continued existence.1.3.13Ime dve dhammā pahātabbā.

1.3.14Katame dve dhammā hānabhāgiyā?<b>What two things make things worse?</b>1.3.15Dovacassatā ca pāpamittatā ca.Being hard to admonish and having bad friends.1.3.16Ime dve dhammā hānabhāgiyā.

1.3.17Katame dve dhammā visesabhāgiyā?<b>What two things lead to distinction?</b>1.3.18Sovacassatā ca kalyāṇamittatā ca.Being easy to admonish and having good friends.1.3.19Ime dve dhammā visesabhāgiyā.

1.3.20Katame dve dhammā duppaṭivijjhā?<b>What two things are hard to comprehend?</b>1.3.21Yo ca hetu yo ca paccayo sattānaṁ saṅkilesāya, yo ca hetu yo ca paccayo sattānaṁ visuddhiyā.The causes and reasons for the corruption of sentient beings, and the causes and reasons for the purification of sentient beings.¹¹1.3.22Ime dve dhammā duppaṭivijjhā.

1.3.23Katame dve dhammā uppādetabbā?<b>What two things should be produced?</b>1.3.24Dve ñāṇāni—Two knowledges:1.3.25khaye ñāṇaṁ, anuppāde ñāṇaṁ.knowledge of ending, and knowledge of non-arising.1.3.26Ime dve dhammā uppādetabbā.

1.3.27Katame dve dhammā abhiññeyyā?<b>What two things should be directly known?</b>1.3.28Dve dhātuyo—Two elements:1.3.29saṅkhatā ca dhātu asaṅkhatā ca dhātu.the conditioned element and the unconditioned element.¹²1.3.30Ime dve dhammā abhiññeyyā.

1.3.31Katame dve dhammā sacchikātabbā?<b>What two things should be realized?</b>1.3.32Vijjā ca vimutti ca.Knowledge and freedom.1.3.33Ime dve dhammā sacchikātabbā.

1.3.34Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.So these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.

1.4.03. Tayo dhammā3. Groups of Three

1.4.1Tayo dhammā bahukārā, tayo dhammā bhāvetabbā …pe… tayo dhammā sacchikātabbā.Three things are helpful, etc.

1.4.2Katame tayo dhammā bahukārā?<b>What three things are helpful?</b>1.4.3Sappurisasaṁsevo, saddhammassavanaṁ, dhammānudhammappaṭipatti.Associating with true persons, listening to the true teaching, and practicing in line with the teaching.¹³1.4.4Ime tayo dhammā bahukārā.

1.4.5Katame tayo dhammā bhāvetabbā?∥<b>What three things should be developed?</b>1.4.6Tayo samādhī—Three kinds of immersion.1.4.7savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro 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.1.4.8Ime tayo dhammā bhāvetabbā.

1.4.9PTS 3.275Katame tayo dhammā pariññeyyā?<b>What three things should be completely understood?</b>1.4.10Tisso vedanā—Three feelings:1.4.11sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.pleasant, painful, and neutral.1.4.12Ime tayo dhammā pariññeyyā.

1.4.13Katame tayo dhammā pahātabbā?<b>What three things should be given up?</b>1.4.14Tisso taṇhā—Three cravings:1.4.15kāmataṇhā, bhavataṇhā, vibhavataṇhā.craving for sensual pleasures, craving for continued existence, and craving for nonexistence.1.4.16Ime tayo dhammā pahātabbā.

1.4.17Katame tayo dhammā hānabhāgiyā?<b>What three things make things worse?</b>1.4.18Tīṇi akusalamūlāni—Three unskillful roots:1.4.19lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.greed, hate, and delusion.1.4.20Ime tayo dhammā hānabhāgiyā.

1.4.21Katame tayo dhammā visesabhāgiyā?<b>What three things lead to distinction?</b>1.4.22Tīṇi kusalamūlāni—Three skillful roots:1.4.23alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.contentment, love, and understanding.1.4.24Ime tayo dhammā visesabhāgiyā.

1.4.25Katame tayo dhammā duppaṭivijjhā?<b>What three things are hard to comprehend?</b>1.4.26Tisso nissaraṇiyā dhātuyo—Three elements of escape.1.4.27kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ.Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.¹⁴1.4.28Ime tayo dhammā duppaṭivijjhā.

1.4.29Katame tayo dhammā uppādetabbā?<b>What three things should be produced?</b>1.4.30Tīṇi ñāṇāni—Three knowledges:1.4.31atītaṁse ñāṇaṁ, anāgataṁse ñāṇaṁ, paccuppannaṁse ñāṇaṁ.knowledge regarding the past portion, the future portion, and the present portion.¹⁵1.4.32Ime tayo dhammā uppādetabbā.

1.4.33Katame tayo dhammā abhiññeyyā?<b>What three things should be directly known?</b>1.4.34Tisso dhātuyo—Three elements:1.4.35kāmadhātu, rūpadhātu, arūpadhātu.the sensual realm, the realm of luminous form, and the formless realm.1.4.36Ime tayo dhammā abhiññeyyā.

1.4.37Katame tayo dhammā sacchikātabbā?<b>What three things should be realized?</b>1.4.38Tisso vijjā—Three knowledges:1.4.39pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā.recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.1.4.40Ime tayo dhammā sacchikātabbā.

1.4.41PTS 3.276Iti ime tiṁsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.So these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.

1.5.04. Cattāro dhammā4. Groups of Four

1.5.1Cattāro dhammā bahukārā, cattāro dhammā bhāvetabbā …pe… cattāro dhammā sacchikātabbā.Four things are helpful, etc.

1.5.2Katame cattāro dhammā bahukārā?<b>What four things are helpful?</b>1.5.3Cattāri cakkāni—Four situations:1.5.4patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā.living in a suitable region, relying on true persons, being rightly resolved in oneself, and past merit.¹⁶1.5.5Ime cattāro dhammā bahukārā.

1.5.6Katame cattāro dhammā bhāvetabbā?<b>What four things should be developed?</b>1.5.7Cattāro satipaṭṭhānā—The four kinds of mindfulness meditation.1.5.8idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.A mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.1.5.9Vedanāsu …pe…They meditate observing an aspect of feelings …1.5.10citte …mind …1.5.11dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.1.5.12Ime cattāro dhammā bhāvetabbā.

1.5.13Katame cattāro dhammā pariññeyyā?<b>What four things should be completely understood?</b>1.5.14Cattāro āhārā—Four foods:1.5.15kabaḷīkāro 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.1.5.16Ime cattāro dhammā pariññeyyā.

1.5.17Katame cattāro dhammā pahātabbā?<b>What four things should be given up?</b>1.5.18Cattāro oghā—Four floods:1.5.19kāmogho, bhavogho, diṭṭhogho, avijjogho.sensuality, desire for rebirth, views, and ignorance.1.5.20Ime cattāro dhammā pahātabbā.

1.5.21Katame cattāro dhammā hānabhāgiyā?<b>What four things make things worse?</b>1.5.22Cattāro yogā—Four yokes:1.5.23kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.the yokes of sensuality, desire for rebirth, views, and ignorance.1.5.24Ime cattāro dhammā hānabhāgiyā.

1.5.25Katame cattāro dhammā visesabhāgiyā?<b>What four things lead to distinction?</b>1.5.26Cattāro visaṁyogā—Four kinds of unyoking:1.5.27kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo.unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.1.5.28Ime cattāro dhammā visesabhāgiyā.

1.5.29PTS 3.277Katame cattāro dhammā duppaṭivijjhā?<b>What four things are hard to comprehend?</b>1.5.30Cattāro samādhī—Four kinds of immersion:1.5.31hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi.immersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration.¹⁷1.5.32Ime cattāro dhammā duppaṭivijjhā.

1.5.33Katame cattāro dhammā uppādetabbā?<b>What four things should be produced?</b>1.5.34Cattāri ñāṇāni—Four knowledges:1.5.35dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ.knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge.1.5.36Ime cattāro dhammā uppādetabbā.

1.5.37Katame cattāro dhammā abhiññeyyā?<b>What four things should be directly known?</b>1.5.38Cattāri ariyasaccāni—The four noble truths:1.5.39dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.1.5.40Ime cattāro dhammā abhiññeyyā.

1.5.41Katame cattāro dhammā sacchikātabbā?<b>What four things should be realized?</b>1.5.42Cattāri sāmaññaphalāni—Four fruits of the ascetic life:1.5.43sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.stream-entry, once-return, non-return, and perfection.1.5.44Ime cattāro dhammā sacchikātabbā.

1.5.45Iti ime cattārīsadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.So these forty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.

1.6.05. Pañca dhammā5. Groups of Five

1.6.1Pañca dhammā bahukārā …pe… pañca dhammā sacchikātabbā.Five things are helpful, etc.

1.6.2Katame pañca dhammā bahukārā?<b>What five things are helpful?</b>1.6.3Pañca padhāniyaṅgāni—Five factors that support meditation.1.6.4idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:A mendicant has faith in the Realized One’s awakening:1.6.5‘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.’1.6.6Appābādho 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.1.6.7Asaṭho hoti amāyāvī yathābhūtamattānaṁ āvīkattā satthari vā viññūsu vā sabrahmacārīsu.They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.1.6.8Āraddhavīriyo 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.1.6.9Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.1.6.10Ime pañca dhammā bahukārā.

1.6.11PTS 3.278Katame pañca dhammā bhāvetabbā?<b>What five things should be developed?</b>1.6.12Pañcaṅgiko sammāsamādhi—Right immersion with five factors:1.6.13pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ.pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the basis for reviewing.¹⁸1.6.14Ime pañca dhammā bhāvetabbā.

1.6.15Katame pañca dhammā pariññeyyā?<b>What five things should be completely understood?</b>1.6.16Pañcupādānakkhandhā—Five grasping aggregates:1.6.17rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho.form, feeling, perception, choices, and consciousness.1.6.18Ime pañca dhammā pariññeyyā.

1.6.19Katame pañca dhammā pahātabbā?<b>What five things should be given up?</b>1.6.20Pañca nīvaraṇāni—Five hindrances:1.6.21kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.1.6.22Ime pañca dhammā pahātabbā.

1.6.23Katame pañca dhammā hānabhāgiyā?∥<b>What five things make things worse?</b>1.6.24Pañca cetokhilā—Five kinds of hard-heartedness.1.6.25idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.1.6.26Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.1.6.27Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.1.6.28Ayaṁ paṭhamo cetokhilo.This is the first kind of hard-heartedness.1.6.29Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…Furthermore, a mendicant has doubts about the teaching …1.6.30saṅghe kaṅkhati vicikicchati …pe…the Saṅgha …1.6.31sikkhāya kaṅkhati vicikicchati …pe…the training …1.6.32sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.A mendicant is angry and upset with their spiritual companions, resentful and closed off.1.6.33Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.1.6.34Ayaṁ pañcamo cetokhilo.This is the fifth kind of hard-heartedness.1.6.35Ime pañca dhammā hānabhāgiyā.

1.6.36Katame pañca dhammā visesabhāgiyā?<b>What five things lead to distinction?</b>1.6.37Pañcindriyāni—Five faculties:1.6.38saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.faith, energy, mindfulness, immersion, and wisdom.1.6.39Ime pañca dhammā visesabhāgiyā.

1.6.40Katame pañca dhammā duppaṭivijjhā?<b>What five things are hard to comprehend?</b>1.6.41Pañca nissaraṇiyā dhātuyo—Five elements of escape.1.6.42idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.A mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided.1.6.43Nekkhammaṁ 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.1.6.44Tassa 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.1.6.45Ye 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.1.6.46Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.This is how the escape from sensual pleasures is explained.

1.6.47Puna 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 …1.6.48Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when they focus on good will, their mind leaps forth …1.6.49Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena.Their mind is in a good state … well detached from ill will.1.6.50Ye 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.1.6.51Idamakkhātaṁ byāpādassa nissaraṇaṁ.This is how the escape from ill will is explained.

1.6.52Puna 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 …1.6.53Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when they focus on compassion, their mind leaps forth …1.6.54Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya.Their mind is in a good state … well detached from harming.1.6.55Ye 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.1.6.56Idamakkhātaṁ vihesāya nissaraṇaṁ.This is how the escape from harming is explained.

1.6.57Puna 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 …1.6.58Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.But when they focus on the formless, their mind leaps forth …1.6.59Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi.Their mind is in a good state … well detached from forms.1.6.60Ye 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.1.6.61Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.This is how the escape from forms is explained.

1.6.62Puna 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.1.6.63Sakkāyanirodhaṁ 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.1.6.64Tassa 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.1.6.65Ye 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.1.6.66Idamakkhātaṁ sakkāyassa nissaraṇaṁ.This is how the escape from substantial reality is explained.1.6.67Ime pañca dhammā duppaṭivijjhā.

1.6.68PTS 3.279Katame pañca dhammā uppādetabbā?<b>What five things should be produced?</b>1.6.69Pañca ñāṇiko sammāsamādhi:Right immersion with five knowledges.1.6.70‘ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaṁyeva ñāṇaṁ uppajjati.The following knowledges arise for you personally: ‘This immersion is blissful now, and results in bliss in the future.’1.6.71‘Ayaṁ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṁ uppajjati.‘This immersion is noble and not of the flesh.’1.6.72‘Ayaṁ samādhi akāpurisasevito’ti paccattaṁyeva ñāṇaṁ uppajjati.‘This immersion is not cultivated by reprobates.’1.6.73‘Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṁyeva ñāṇaṁ uppajjati.‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’1.6.74‘So kho panāhaṁ imaṁ samādhiṁ satova samāpajjāmi sato vuṭṭhahāmī’ti paccattaṁyeva ñāṇaṁ uppajjati.‘I mindfully enter into and emerge from this immersion.’1.6.75Ime pañca dhammā uppādetabbā.

1.6.76Katame pañca dhammā abhiññeyyā?<b>What five things should be directly known?</b>1.6.77Pañca vimuttāyatanāni—Five opportunities for freedom.1.6.78idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.1.6.79Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī 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.1.6.80Tassa atthappaṭisaṁvedino 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.1.6.81Idaṁ paṭhamaṁ vimuttāyatanaṁ.This is the first opportunity for freedom.

1.6.82Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ desetiFurthermore, 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.1.6.83yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it.1.6.84Tassa atthappaṭisaṁvedino 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.1.6.85Idaṁ dutiyaṁ vimuttāyatanaṁ.This is the second opportunity for freedom.

1.6.86Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti. Api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti.Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant rehearses the teaching in detail as they learned and memorized it.1.6.87Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they rehearse it in detail as they learned and memorized it.1.6.88Tassa atthappaṭisaṁvedino 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.1.6.89Idaṁ tatiyaṁ vimuttāyatanaṁ.This is the third opportunity for freedom.

1.6.90Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti.Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching.1.6.91Api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it.1.6.92Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it.1.6.93Tassa atthappaṭisaṁvedino 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.1.6.94Idaṁ catutthaṁ vimuttāyatanaṁ.This is the fourth opportunity for freedom.

1.6.95Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati;Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching … or think about it.1.6.96api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.1.6.97Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī 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.1.6.98Tassa atthappaṭisaṁvedino dhammappaṭisaṁvedino 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.1.6.99Idaṁ pañcamaṁ vimuttāyatanaṁ.This is the fifth opportunity for freedom.1.6.100Ime pañca dhammā abhiññeyyā.

1.6.101Katame pañca dhammā sacchikātabbā?<b>What five things should be realized?</b>1.6.102Pañca dhammakkhandhā—Five spectrums of the teaching:1.6.103sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho.ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.1.6.104Ime pañca dhammā sacchikātabbā.

1.6.105Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.

1.7.06. Cha dhammā6. Groups of Six

1.7.1Cha dhammā bahukārā …pe… cha dhammā sacchikātabbā.Six things are helpful, etc.

1.7.2PTS 3.280Katame cha dhammā bahukārā?<b>What six things are helpful?</b>1.7.3Cha sāraṇīyā dhammā.Six warm-hearted qualities.1.7.4Idhāvuso, 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.1.7.5ayampi 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.

1.7.6Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ …pe… ekībhāvāya saṁvattati.Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness.

1.7.7Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ …pe… ekībhāvāya saṁvattati.Furthermore, a mendicant consistently treats their spiritual companions with mental kindness.

1.7.8Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.Furthermore, a 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.

1.7.9Puna caparaṁ, āvuso, bhikkhu, yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.Furthermore, a 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.

1.7.10Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca,Furthermore, a mendicant lives 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.1.7.11ayampi 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.1.7.12Ime cha dhammā bahukārā.

1.7.13Katame cha dhammā bhāvetabbā?<b>What six things should be developed?</b>1.7.14Cha anussatiṭṭhānāni—Six topics for recollection:1.7.15buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.1.7.16Ime cha dhammā bhāvetabbā.

1.7.17Katame cha dhammā pariññeyyā?<b>What six things should be completely understood?</b>1.7.18Cha ajjhattikāni āyatanāni—Six interior sense fields:1.7.19cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.eye, ear, nose, tongue, body, and mind.1.7.20Ime cha dhammā pariññeyyā.

1.7.21Katame cha dhammā pahātabbā?<b>What six things should be given up?</b>1.7.22Cha taṇhākāyā—Six classes of craving:1.7.23rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.craving for sights, sounds, smells, tastes, touches, and ideas.1.7.24Ime cha dhammā pahātabbā.

1.7.25Katame cha dhammā hānabhāgiyā?<b>What six things make things worse?</b>1.7.26Cha agāravā—Six kinds of disrespect.1.7.27idhāvuso, bhikkhu satthari agāravo viharati appatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre agāravo viharati appatisso.A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.1.7.28Ime cha dhammā hānabhāgiyā.

1.7.29Katame cha dhammā visesabhāgiyā?<b>What six things lead to distinction?</b>1.7.30Cha gāravā—Six kinds of respect.1.7.31idhāvuso, bhikkhu satthari sagāravo viharati sappatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre sagāravo viharati sappatisso.A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.1.7.32Ime cha dhammā visesabhāgiyā.

1.7.33Katame cha dhammā duppaṭivijjhā?<b>What six things are hard to comprehend?</b>1.7.34Cha nissaraṇiyā dhātuyo—Six elements of escape.1.7.35idhāvuso, bhikkhu evaṁ vadeyya:Take a mendicant who says:1.7.36‘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.1.7.37atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti.Yet somehow ill will still occupies my mind.’1.7.38So ‘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.1.7.39Aṭṭhānametaṁ 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,1.7.40Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassatīti, netaṁ ṭhānaṁ vijjati.yet somehow ill will still occupies the mind.1.7.41Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettācetovimuttī’ti.For it is the heart’s release by love that is the escape from ill will.’

1.7.42Idha panāvuso, bhikkhu evaṁ vadeyya:Take another mendicant who says:1.7.43‘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.1.7.44Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti.Yet somehow the thought of harming still occupies my mind.’1.7.45So: ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi …pe…They should be told, ‘Not so, venerable! …1.7.46nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇācetovimuttī’ti.For it is the heart’s release by compassion that is the escape from thoughts of harming.’

1.7.47Idha panāvuso, bhikkhu evaṁ vadeyya:Take another mendicant who says:1.7.48‘muditā hi kho me cetovimutti bhāvitā …pe…‘I’ve developed the heart’s release by rejoicing. …1.7.49atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti.Yet somehow discontent still occupies my mind.’1.7.50So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe…They should be told, ‘Not so, venerable! …1.7.51nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditācetovimuttī’ti.For it is the heart’s release by rejoicing that is the escape from discontent.’

1.7.52Idha panāvuso, bhikkhu evaṁ vadeyya:Take another mendicant who says:1.7.53‘upekkhā hi kho me cetovimutti bhāvitā …pe…‘I’ve developed the heart’s release by equanimity. …1.7.54atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.Yet somehow desire still occupies my mind.’1.7.55So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe…They should be told, ‘Not so, venerable! …1.7.56nissaraṇaṁ hetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī’ti.For it is the heart’s release by equanimity that is the escape from desire.’

1.7.57Idha panāvuso, bhikkhu evaṁ vadeyya:Take another mendicant who says:1.7.58‘animittā hi kho me cetovimutti bhāvitā …pe…‘I’ve developed the signless release of the heart. …1.7.59atha ca pana me nimittānusāri viññāṇaṁ hotī’ti.Yet somehow my consciousness still follows after signs.’1.7.60So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe…They should be told, ‘Not so, venerable! …1.7.61nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittā cetovimuttī’ti.For it is the signless release of the heart that is the escape from all signs.’

1.7.62Idha panāvuso, bhikkhu evaṁ vadeyya:Take another mendicant who says:1.7.63‘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”.1.7.64atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.Yet somehow the dart of doubt and indecision still occupies my mind.’1.7.65So: ‘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.1.7.66Aṭṭhānametaṁ, 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”,1.7.67Atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.yet somehow the dart of doubt and indecision still occupy the mind.1.7.68Nissaraṇaṁ 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.’1.7.69Ime cha dhammā duppaṭivijjhā.

1.7.70PTS 3.281Katame cha dhammā uppādetabbā?<b>What six things should be produced?</b>1.7.71Cha satatavihārā.Six consistent responses.1.7.72Idhāvuso, 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.1.7.73Sotena saddaṁ sutvā …pe…Hearing a sound with their ears …1.7.74ghānena gandhaṁ ghāyitvā …Smelling an odor with their nose …1.7.75jivhāya rasaṁ sāyitvā …Tasting a flavor with their tongue …

1.7.76kāyena phoṭṭhabbaṁ phusitvā …Encountering a touch with their body …1.7.77manasā 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.1.7.78Ime cha dhammā uppādetabbā.

1.7.79Katame cha dhammā abhiññeyyā?<b>What six things should be directly known?</b>1.7.80Cha anuttariyāni—Six unsurpassable things:1.7.81dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.the unsurpassable seeing, listening, acquisition, training, service, and recollection.1.7.82Ime cha dhammā abhiññeyyā.

1.7.83Katame cha dhammā sacchikātabbā?<b>What six things should be realized?</b>1.7.84Cha abhiññā—Six direct knowledges.1.7.85idhāvuso, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.A mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.

1.7.86Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca.With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.

1.7.87Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti,They understand the minds of other beings and individuals, having encompassed them with their own mind.1.7.88sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe…1.7.89avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti.

1.7.90So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.They recollect many kinds of past lives, with features and details.

1.7.91Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti …pe…With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.

1.7.92Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.1.7.93Ime cha dhammā sacchikātabbā.

1.7.94Iti ime saṭṭhi dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.So these sixty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.

1.8.07. Satta dhammā7. Groups of Seven

1.8.1PTS 3.282Satta dhammā bahukārā …pe… satta dhammā sacchikātabbā.Seven things are helpful, etc.

1.8.2Katame satta dhammā bahukārā?<b>What seven things are helpful?</b>1.8.3Satta ariyadhanāni—Seven riches of the noble ones:1.8.4saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.1.8.5Ime satta dhammā bahukārā.

1.8.6Katame satta dhammā bhāvetabbā?<b>What seven things should be developed?</b>1.8.7Satta sambojjhaṅgā—Seven awakening factors:1.8.8satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.1.8.9Ime satta dhammā bhāvetabbā.

1.8.10Katame satta dhammā pariññeyyā?<b>What seven things should be completely understood?</b>1.8.11Satta viññāṇaṭṭhitiyo—Seven planes of consciousness.1.8.12santāvuso, 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.1.8.13Ayaṁ paṭhamā viññāṇaṭṭhiti.This is the first plane of consciousness.

1.8.14Santāvuso, 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.1.8.15Ayaṁ dutiyā viññāṇaṭṭhiti.This is the second plane of consciousness.

1.8.16Santāvuso, 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.1.8.17Ayaṁ tatiyā viññāṇaṭṭhiti.This is the third plane of consciousness.

1.8.18Santāvuso, 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.1.8.19Ayaṁ catutthī viññāṇaṭṭhiti.This is the fourth plane of consciousness.

1.8.20Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā …pe… ‘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.1.8.21Ayaṁ pañcamī viññāṇaṭṭhiti.This is the fifth plane of consciousness.

1.8.22Santāvuso, 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.1.8.23Ayaṁ chaṭṭhī viññāṇaṭṭhiti.This is the sixth plane of consciousness.

1.8.24Santāvuso, 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.1.8.25Ayaṁ sattamī viññāṇaṭṭhiti.This is the seventh plane of consciousness.1.8.26Ime satta dhammā pariññeyyā.

1.8.27Katame satta dhammā pahātabbā?<b>What seven things should be given up?</b>1.8.28Sattānusayā—Seven underlying tendencies:1.8.29kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.sensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance.1.8.30Ime satta dhammā pahātabbā.

1.8.31Katame satta dhammā hānabhāgiyā?<b>What seven things make things worse?</b>1.8.32Satta asaddhammā—Seven bad qualities:1.8.33idhāvuso, 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.1.8.34Ime satta dhammā hānabhāgiyā.

1.8.35Katame satta dhammā visesabhāgiyā?<b>What seven things lead to distinction?</b>1.8.36Satta saddhammā—Seven good qualities:1.8.37idhāvuso, 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.1.8.38Ime satta dhammā visesabhāgiyā.

1.8.39PTS 3.283Katame satta dhammā duppaṭivijjhā?<b>What seven things are hard to comprehend?</b>1.8.40Satta sappurisadhammā—Seven aspects of the teachings of the true persons:1.8.41idhāvuso, 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.1.8.42Ime satta dhammā duppaṭivijjhā.

1.8.43Katame satta dhammā uppādetabbā?<b>What seven things should be produced?</b>1.8.44Satta saññā—Seven perceptions:1.8.45aniccasaññā, 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.1.8.46Ime satta dhammā uppādetabbā.

1.8.47Katame satta dhammā abhiññeyyā?<b>What seven things should be directly known?</b>1.8.48Satta niddasavatthūni—Seven qualifications for graduation.1.8.49idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.A mendicant has a keen enthusiasm to undertake the training …1.8.50Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.to examine the teachings …1.8.51Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.to get rid of desires …1.8.52Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.for retreat …1.8.53Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo.to rouse up energy …1.8.54Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.for mindfulness and alertness …1.8.55Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.to penetrate theoretically. And they don’t lose these desires in the future.1.8.56Ime satta dhammā abhiññeyyā.

1.8.57Katame satta dhammā sacchikātabbā?<b>What seven things should be realized?</b>1.8.58Satta khīṇāsavabalāni—Seven powers of one who has ended the defilements.1.8.59idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.1.8.60Yaṁpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti.This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

1.8.61Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. …1.8.62Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

1.8.63Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi.Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and have totally eliminated defiling influences. …¹⁹1.8.64Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

1.8.65PTS 3.284Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. …1.8.66Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

1.8.67Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni.Furthermore, a mendicant with defilements ended has well developed the five faculties. …1.8.68Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

1.8.69Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno satta bojjhaṅgā bhāvitā honti subhāvitā.Furthermore, a mendicant with defilements ended has well developed the seven awakening factors. …1.8.70Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

1.8.71Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito.Furthermore, a mendicant with defilements ended has well developed the noble eightfold path. …1.8.72Yaṁpāvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:This is a power that a mendicant who has ended the defilements relies on to claim:1.8.73‘khīṇā me āsavā’ti.‘My defilements have ended.’1.8.74Ime satta dhammā sacchikātabbā.

1.8.75Itime sattati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.So these seventy things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.

1.8.76Paṭhamabhāṇavāro niṭṭhito.The first recitation section is complete.

2.1.08. Aṭṭha dhammā8. Groups of Eight

2.1.1Aṭṭha dhammā bahukārā …pe… aṭṭha dhammā sacchikātabbā.Eight things are helpful, etc.

2.1.2PTS 3.285Katame aṭṭha dhammā bahukārā?<b>What eight things are helpful?</b>2.1.3Aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattanti.There are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired.2.1.4Katame aṭṭha?What eight?2.1.5Idhāvuso, bhikkhu satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca.It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect.2.1.6Ayaṁ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This is the first cause.

2.1.7Taṁ kho pana satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati:When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions:2.1.8‘idaṁ, bhante, kathaṁ?‘Why, sir, does it say this?2.1.9Imassa ko attho’ti?What does that mean?’2.1.10Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.2.1.11Ayaṁ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya bhāvanāya pāripūriyā saṁvattati.This is the second cause.

2.1.12Taṁ kho pana dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.After hearing that teaching they perfect withdrawal of both body and mind.2.1.13Ayaṁ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This is the third cause.

2.1.14Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.Furthermore, 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.2.1.15Ayaṁ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This is the fourth cause.

2.1.16Puna 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.2.1.17Ayaṁ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This is the fifth cause.

2.1.18PTS 3.286Puna 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.2.1.19Ayaṁ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This is the sixth cause.

2.1.20Puna 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.2.1.21Ayaṁ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This is the seventh cause.

2.1.22Puna caparaṁ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati:Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates.2.1.23‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo;‘Such is form, such is the origin of form, such is the disappearance of form.2.1.24iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo;Such is feeling, such is the origin of feeling, such is the disappearance of feeling.2.1.25iti saññā iti saññāya samudayo iti saññāya atthaṅgamo;Such is perception, such is the origin of perception, such is the disappearance of perception.2.1.26iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo;Such are choices, such is the origin of choices, such is the disappearance of choices.2.1.27iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’2.1.28Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.This is the eighth cause.²⁰2.1.29Ime aṭṭha dhammā bahukārā.

2.1.30Katame aṭṭha dhammā bhāvetabbā?<b>What eight things should be developed?</b>2.1.31Ariyo aṭṭhaṅgiko maggo seyyathidaṁ—The noble eightfold path, that is:2.1.32sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.2.1.33Ime aṭṭha dhammā bhāvetabbā.

2.1.34Katame aṭṭha dhammā pariññeyyā?<b>What eight things should be completely understood?</b>2.1.35Aṭṭha lokadhammā—Eight worldly conditions:2.1.36lābho 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.2.1.37Ime aṭṭha dhammā pariññeyyā.

2.1.38PTS 3.287Katame aṭṭha dhammā pahātabbā?<b>What eight things should be given up?</b>2.1.39Aṭṭha micchattā—Eight wrong ways:2.1.40micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi.wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.2.1.41Ime aṭṭha dhammā pahātabbā.

2.1.42Katame aṭṭha dhammā hānabhāgiyā?<b>What eight things make things worse?</b>2.1.43Aṭṭha kusītavatthūni.Eight grounds for laziness.2.1.44Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti,Firstly, a mendicant has some work to do.2.1.45tassa evaṁ hoti:They think:2.1.46‘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.’2.1.47So 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.2.1.48Idaṁ paṭhamaṁ kusītavatthu.This is the first ground for laziness.

2.1.49Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.Furthermore, a mendicant has done some work.2.1.50Tassa evaṁ hoti:They think:2.1.51‘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.’2.1.52So nipajjati, na vīriyaṁ ārabhati …pe…They lie down, and don’t rouse energy …2.1.53idaṁ dutiyaṁ kusītavatthu.This is the second ground for laziness.

2.1.54Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.Furthermore, a mendicant has to go on a journey.2.1.55Tassa evaṁ hoti:They think:2.1.56‘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.’2.1.57So nipajjati, na vīriyaṁ ārabhati …pe…They lie down, and don’t rouse energy …2.1.58idaṁ tatiyaṁ kusītavatthu.This is the third ground for laziness.

2.1.59Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.Furthermore, a mendicant has gone on a journey.2.1.60Tassa evaṁ hoti:They think:2.1.61‘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.’2.1.62So nipajjati, na vīriyaṁ ārabhati …pe…They lie down, and don’t rouse energy …2.1.63idaṁ catutthaṁ kusītavatthu.This is the fourth ground for laziness.

2.1.64Puna 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.2.1.65Tassa evaṁ hoti:They think:2.1.66‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti …pe…‘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.’…2.1.67idaṁ pañcamaṁ kusītavatthu.This is the fifth ground for laziness.

2.1.68Puna 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.2.1.69Tassa evaṁ hoti:They think:2.1.70‘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, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’…2.1.71So nipajjati …pe…They lie down, and don’t rouse energy …2.1.72idaṁ chaṭṭhaṁ kusītavatthu.This is the sixth ground for laziness.

2.1.73Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho, tassa evaṁ hoti:Furthermore, a mendicant feels a little sick. They think:2.1.74‘uppanno kho me ayaṁ appamattako ābādho atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti.‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’2.1.75So nipajjati …pe…They lie down, and don’t rouse energy …2.1.76idaṁ sattamaṁ kusītavatthu.This is the seventh ground for laziness.

2.1.77Puna caparaṁ, āvuso, bhikkhu gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā.Furthermore, a mendicant has recently recovered from illness.2.1.78Tassa evaṁ hoti:They think:2.1.79‘ahaṁ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā.‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’2.1.80Tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti.2.1.81So nipajjati …pe…They lie down, and don’t rouse energy …2.1.82idaṁ aṭṭhamaṁ kusītavatthu.This is the eighth ground for laziness.2.1.83Ime aṭṭha dhammā hānabhāgiyā.

2.1.84Katame aṭṭha dhammā visesabhāgiyā?<b>What eight things lead to distinction?</b>2.1.85Aṭṭha ārambhavatthūni.Eight grounds for arousing energy.2.1.86Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, tassa evaṁ hoti:Firstly, a mendicant has some work to do. They think:2.1.87‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.‘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.’2.1.88So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.2.1.89Idaṁ paṭhamaṁ ārambhavatthu.This is the first ground for arousing energy.

2.1.90Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.Furthermore, a mendicant has done some work.2.1.91Tassa evaṁ hoti:They think:2.1.92‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, 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.’…2.1.93idaṁ dutiyaṁ ārambhavatthu.This is the second ground for arousing energy.

2.1.94Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.Furthermore, a mendicant has to go on a journey.2.1.95Tassa evaṁ hoti:They think:2.1.96‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…‘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.’…2.1.97idaṁ tatiyaṁ ārambhavatthu.This is the third ground for arousing energy.

2.1.98Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti.Furthermore, a mendicant has gone on a journey.2.1.99Tassa evaṁ hoti:They think:2.1.100‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, 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.’…2.1.101idaṁ catutthaṁ ārambhavatthu.This is the fourth ground for arousing energy.

2.1.102Puna 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.2.1.103Tassa evaṁ hoti:They think:2.1.104‘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.’…2.1.105idaṁ pañcamaṁ ārambhavatthu.This is the fifth ground for arousing energy.

2.1.106Puna 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.2.1.107Tassa evaṁ hoti:They think:2.1.108‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.‘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.’…2.1.109Tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…2.1.110idaṁ chaṭṭhaṁ ārambhavatthu.This is the sixth ground for arousing energy.

2.1.111Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.Furthermore, a mendicant feels a little sick.2.1.112Tassa evaṁ hoti:They think:2.1.113‘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.’…2.1.114idaṁ sattamaṁ ārambhavatthu.This is the seventh ground for arousing energy.

2.1.115Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.Furthermore, a mendicant has recently recovered from illness.2.1.116Tassa evaṁ hoti:They think:2.1.117‘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.’2.1.118So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.2.1.119Idaṁ aṭṭhamaṁ ārambhavatthu.This is the eighth ground for arousing energy.2.1.120Ime aṭṭha dhammā visesabhāgiyā.

2.1.121Katame aṭṭha dhammā duppaṭivijjhā?<b>What eight things are hard to comprehend?</b>2.1.122Aṭṭha akkhaṇā asamayā brahmacariyavāsāya.Eight lost opportunities for spiritual practice.2.1.123Idhāvuso, 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.2.1.124Ayañca puggalo nirayaṁ upapanno hoti.But that individual has been reborn in hell.2.1.125Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.This is the first lost opportunity for spiritual practice.

2.1.126Puna 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 …2.1.127Ayañca puggalo tiracchānayoniṁ upapanno hoti.But that individual has been reborn in the animal realm.2.1.128Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya.This is the second lost opportunity for spiritual practice.

2.1.129Puna caparaṁ …pe…Furthermore, a Realized One has arisen in the world …2.1.130pettivisayaṁ upapanno hoti.But that individual has been reborn in the ghost realm.2.1.131Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya.This is the third lost opportunity for spiritual practice.

2.1.132Puna caparaṁ …pe…Furthermore, a Realized One has arisen in the world …²¹2.1.133aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti.But that individual has been reborn in one of the long-lived orders of gods.2.1.134Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.This is the fourth lost opportunity for spiritual practice.

2.1.135Puna caparaṁ …pe…Furthermore, a Realized One has arisen in the world …2.1.136paccantimesu 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.2.1.137Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.This is the fifth lost opportunity for spiritual practice.

2.1.138Puna caparaṁ …pe…Furthermore, a Realized One has arisen in the world …2.1.139ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano:And an individual is reborn in a central country. But they have wrong view and distorted perspective:2.1.140‘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.’2.1.141Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.This is the sixth lost opportunity for spiritual practice.

2.1.142Puna caparaṁ …pe…Furthermore, a Realized One has arisen in the world …2.1.143ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.And an individual is reborn in a central country. But they’re witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said.2.1.144Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.This is the seventh lost opportunity for spiritual practice.

2.1.145Puna caparaṁ …pe…Furthermore, a Realized One has not arisen in the world …²²2.1.146ayañca 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.2.1.147Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.This is the eighth lost opportunity for spiritual practice.2.1.148Ime aṭṭha dhammā duppaṭivijjhā.

2.1.149Katame aṭṭha dhammā uppādetabbā?∥<b>What eight things should be produced?</b>2.1.150Aṭṭha mahāpurisavitakkā—Eight thoughts of a great man.2.1.151appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa.‘This teaching is for those of few wishes, not those of many wishes.2.1.152Santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa.It’s for the contented, not those who lack contentment.2.1.153Pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa.It’s for the secluded, not those who enjoy company.2.1.154Āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa.It’s for the energetic, not the lazy.2.1.155Upaṭṭhitasatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa.It’s for the mindful, not the unmindful.2.1.156Samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa.It’s for those with immersion, not those without immersion.2.1.157Paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassa.It’s for the wise, not the witless.2.1.158Nippapañcassāyaṁ dhammo, nāyaṁ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā.This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’²³

2.1.159Katame aṭṭha dhammā abhiññeyyā?∥<b>What eight things should be directly known?</b>2.1.160Aṭṭha abhibhāyatanāni—Eight dimensions of mastery.2.1.161ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’2.1.162evaṁsaññī hoti.2.1.163Idaṁ paṭhamaṁ abhibhāyatanaṁ.This is the first dimension of mastery.

2.1.164Ajjhattaṁ 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.’2.1.165evaṁsaññī hoti.2.1.166Idaṁ dutiyaṁ abhibhāyatanaṁ.This is the second dimension of mastery.

2.1.167Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’2.1.168evaṁsaññī hoti.2.1.169Idaṁ tatiyaṁ abhibhāyatanaṁ.This is the third dimension of mastery.

2.1.170Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’2.1.171evaṁsaññī hoti.2.1.172Idaṁ catutthaṁ abhibhāyatanaṁ.This is the fourth dimension of mastery.

2.1.173Ajjhattaṁ 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.2.1.174Seyyathāpi 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.2.1.175evameva 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.’2.1.176Idaṁ pañcamaṁ abhibhāyatanaṁ.This is the fifth dimension of mastery.

2.1.177Ajjhattaṁ 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.2.1.178Seyyathāpi 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.2.1.179evameva 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.’2.1.180Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.This is the sixth dimension of mastery.

2.1.181Ajjhattaṁ 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.2.1.182Seyyathāpi 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.2.1.183evameva 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.’2.1.184Idaṁ sattamaṁ abhibhāyatanaṁ.This is the seventh dimension of mastery.

2.1.185Ajjhattaṁ 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.2.1.186Seyyathāpi 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.2.1.187evameva 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.’2.1.188Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.This is the eighth dimension of mastery.2.1.189Ime aṭṭha dhammā abhiññeyyā.

2.1.190PTS 3.288Katame aṭṭha dhammā sacchikātabbā?<b>What eight things should be realized?</b>2.1.191Aṭṭha vimokkhā—Eight liberations.2.1.192rūpī rūpāni passati.Having physical form, they see forms.2.1.193Ayaṁ paṭhamo vimokkho.This is the first liberation.

2.1.194Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati.Not perceiving physical form internally, someone see forms externally.2.1.195Ayaṁ dutiyo vimokkho.This is the second liberation.

2.1.196Subhanteva adhimutto hoti.They’re focused only on beauty.2.1.197Ayaṁ tatiyo vimokkho.This is the third liberation.

2.1.198Sabbaso 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.2.1.199Ayaṁ catuttho vimokkho.This is the fourth liberation.

2.1.200Sabbaso 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.2.1.201Ayaṁ pañcamo vimokkho.This is the fifth liberation.

2.1.202Sabbaso 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.2.1.203Ayaṁ chaṭṭho vimokkho.This is the sixth liberation.

2.1.204Sabbaso 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.2.1.205Ayaṁ sattamo vimokkho.This is the seventh liberation.

2.1.206Sabbaso 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.2.1.207Ayaṁ aṭṭhamo vimokkho.This is the eighth liberation.2.1.208Ime aṭṭha dhammā sacchikātabbā.

2.1.209Iti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.So these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.

2.2.09. Nava dhammā9. Groups of Nine

2.2.1Nava dhammā bahukārā …pe… nava dhammā sacchikātabbā.Nine things are helpful, etc.

2.2.2Katame nava dhammā bahukārā?<b>What nine things are helpful?</b>2.2.3Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati, samāhite citte yathābhūtaṁ jānāti passati, yathābhūtaṁ jānaṁ passaṁ nibbindati, nibbindaṁ virajjati, virāgā vimuccati.Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.²⁴2.2.4Ime nava dhammā bahukārā.

2.2.5Katame nava dhammā bhāvetabbā?<b>What nine things should be developed?</b>2.2.6Nava pārisuddhipadhāniyaṅgāni—Nine factors of trying to be pure.2.2.7sīlavisuddhi pārisuddhipadhāniyaṅgaṁ, cittavisuddhi pārisuddhipadhāniyaṅgaṁ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṁ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṁ, maggāmaggañāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paññāvisuddhi pārisuddhipadhāniyaṅgaṁ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṁ.The factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of what is the path and what is not the path, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.²⁵2.2.8Ime nava dhammā bhāvetabbā.

2.2.9Katame nava dhammā pariññeyyā?<b>What nine things should be completely understood?</b>2.2.10Nava sattāvāsā—Nine abodes of sentient beings.2.2.11santāvuso, 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.2.2.12Ayaṁ paṭhamo sattāvāso.This is the first abode of sentient beings.

2.2.13Santāvuso, 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.2.2.14Ayaṁ dutiyo sattāvāso.This is the second abode of sentient beings.

2.2.15Santāvuso, 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.2.2.16Ayaṁ tatiyo sattāvāso.This is the third abode of sentient beings.

2.2.17Santāvuso, 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.2.2.18Ayaṁ catuttho sattāvāso.This is the fourth abode of sentient beings.

2.2.19Santāvuso, 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.2.2.20Ayaṁ pañcamo sattāvāso.This is the fifth abode of sentient beings.

2.2.21Santāvuso, 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.2.2.22Ayaṁ chaṭṭho sattāvāso.This is the sixth abode of sentient beings.

2.2.23Santāvuso, 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.2.2.24Ayaṁ sattamo sattāvāso.This is the seventh abode of sentient beings.

2.2.25Santāvuso, 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.2.2.26Ayaṁ aṭṭhamo sattāvāso.This is the eighth abode of sentient beings.

2.2.27Santāvuso, 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.2.2.28Ayaṁ navamo sattāvāso.This is the ninth abode of sentient beings.

2.2.29Ime nava dhammā pariññeyyā.

2.2.30PTS 3.289Katame nava dhammā pahātabbā?<b>What nine things should be given up?</b>2.2.31Nava taṇhāmūlakā dhammā—Nine things rooted in craving.2.2.32taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.Craving gives rise to searching. Searching gives rise to gaining material things. Gaining material things gives rise to evaluation. Evaluation gives rise to desire and lust. Desire and lust gives rise to attachment. Attachment gives rise to ownership. Ownership gives rise to stinginess. Stinginess gives rise to safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, backbiting, and lies.²⁶2.2.33Ime nava dhammā pahātabbā.

2.2.34Katame nava dhammā hānabhāgiyā?∥<b>What nine things make things worse?</b>2.2.35Nava āghātavatthūni:Nine grounds for resentment.2.2.36‘anatthaṁ me acarī’ti āghātaṁ bandhati,Thinking: ‘They did wrong to me,’ you harbor resentment.2.2.37‘anatthaṁ me caratī’ti āghātaṁ bandhati,Thinking: ‘They are doing wrong to me’ …2.2.38‘anatthaṁ me carissatī’ti āghātaṁ bandhati;‘They will do wrong to me’ …2.2.39‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe…‘They did wrong by someone I love’ …2.2.40‘anatthaṁ caratī’ti āghātaṁ bandhati …pe…‘They are doing wrong by someone I love’ …2.2.41‘anatthaṁ carissatī’ti āghātaṁ bandhati;‘They will do wrong by someone I love’ …2.2.42‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe…‘They helped someone I dislike’ …2.2.43‘atthaṁ caratī’ti āghātaṁ bandhati …pe…‘They are helping someone I dislike’ …2.2.44‘atthaṁ carissatī’ti āghātaṁ bandhati.Thinking: ‘They will help someone I dislike,’ you harbor resentment.2.2.45Ime nava dhammā hānabhāgiyā.

2.2.46Katame nava dhammā visesabhāgiyā?<b>What nine things lead to distinction?</b>2.2.47Nava āghātapaṭivinayā:Nine ways to get rid of resentment.2.2.48‘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.2.2.49‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;Thinking: ‘They are doing wrong to me …’ …2.2.50‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;‘They will do wrong to me …’ …2.2.51‘piyassa me manāpassa anatthaṁ acari …pe…‘They did wrong by someone I love …’ …2.2.52anatthaṁ carati …pe…‘They are doing wrong by someone I love …’ …2.2.53anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;‘They will do wrong by someone I love …’ …2.2.54‘appiyassa me amanāpassa atthaṁ acari …pe…‘They helped someone I dislike …’ …2.2.55atthaṁ carati …pe…‘They are helping someone I dislike …’ …2.2.56atthaṁ 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.2.2.57Ime nava dhammā visesabhāgiyā.

2.2.58Katame nava dhammā duppaṭivijjhā?<b>What nine things are hard to comprehend?</b>2.2.59Nava nānattā—Nine kinds of diversity.2.2.60dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ (…).Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.²⁷2.2.61Ime nava dhammā duppaṭivijjhā.

2.2.62PTS 3.290Katame nava dhammā uppādetabbā?<b>What nine things should be produced?</b>2.2.63Nava saññā—Nine perceptions:2.2.64asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away.²⁸2.2.65Ime nava dhammā uppādetabbā.

2.2.66Katame nava dhammā abhiññeyyā?<b>What nine things should be directly known?</b>2.2.67Nava anupubbavihārā—Nine progressive meditations.2.2.68idhāvuso, 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 …2.2.69Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.second absorption …2.2.70Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.third absorption …2.2.71Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.fourth absorption.2.2.72Sabbaso 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.2.2.73Sabbaso 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.2.2.74Sabbaso 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.2.2.75Sabbaso 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.2.2.76Sabbaso 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.2.2.77Ime nava dhammā abhiññeyyā.

2.2.78Katame nava dhammā sacchikātabbā?<b>What nine things should be realized?</b>2.2.79Nava anupubbanirodhā—Nine progressive cessations.2.2.80paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti,For someone who has attained the first absorption, sensual perceptions have ceased.2.2.81dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti,For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.2.2.82tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti,For someone who has attained the third absorption, rapture has ceased.2.2.83catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti,For someone who has attained the fourth absorption, breathing has ceased.2.2.84ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti,For someone who has attained the dimension of infinite space, the perception of form has ceased.2.2.85viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti,For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.2.2.86ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti,For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.2.2.87nevasaññānāsaññāyatanaṁ 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.2.2.88saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.2.2.89Ime nava dhammā sacchikātabbā.

2.2.90Iti ime navuti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.So these ninety things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.

2.3.010. Dasa dhammā10. Groups of Ten

2.3.1Dasa dhammā bahukārā …pe… dasa dhammā sacchikātabbā.Ten things are helpful, ten things should be developed, ten things should be completely understood, ten things should be given up, ten things make things worse, ten things lead to distinction, ten things are hard to comprehend, ten things should be produced, ten things should be directly known, ten things should be realized.

2.3.2Katame dasa dhammā bahukārā?∥<b>What ten things are helpful?</b>2.3.3Dasa nāthakaraṇā dhammā—Ten qualities that serve as protector.2.3.4idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.First, 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.2.3.5Yaṁpāvuso, bhikkhu sīlavā hoti …pe… sikkhati sikkhāpadesu.2.3.6Ayampi dhammo nāthakaraṇo.This is a quality that serves as protector.

2.3.7Puna caparaṁ, āvuso, bhikkhu bahussuto …pe… diṭṭhiyā suppaṭividdhā.Furthermore, a mendicant is learned.2.3.8Yaṁpāvuso, bhikkhu bahussuto …pe…2.3.9ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

2.3.10Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.Furthermore, a mendicant has good friends, companions, and associates.2.3.11Yaṁpāvuso, bhikkhu …pe… kalyāṇasampavaṅko.2.3.12Ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

2.3.13Puna 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.2.3.14Yaṁpāvuso, bhikkhu …pe… anusāsaniṁ.2.3.15Ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

2.3.16Puna 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.2.3.17Yaṁpāvuso, bhikkhu …pe… alaṁ saṁvidhātuṁ.2.3.18Ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

2.3.19Puna 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.2.3.20Yaṁpāvuso, bhikkhu …pe… uḷārapāmojjo.2.3.21Ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

2.3.22Puna 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.2.3.23Yaṁpāvuso, bhikkhu …pe…2.3.24ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

2.3.25Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati …pe… kusalesu dhammesu.Furthermore, a mendicant is energetic.2.3.26Yaṁpāvuso, bhikkhu …pe…2.3.27ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

2.3.28Puna 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.2.3.29Yaṁpāvuso, bhikkhu …pe…2.3.30ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.

2.3.31Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.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.2.3.32Yaṁpāvuso, bhikkhu …pe…2.3.33ayampi dhammo nāthakaraṇo.This too is a quality that serves as protector.2.3.34Ime dasa dhammā bahukārā.

2.3.35Katame dasa dhammā bhāvetabbā?∥<b>What ten things should be developed?</b>2.3.36Dasa kasiṇāyatanāni—Ten universal dimensions of meditation.2.3.37pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.Someone perceives the meditation on universal earth above, below, across, undivided and limitless.2.3.38Āpokasiṇameko sañjānāti …pe…They perceive the meditation on universal water …2.3.39tejokasiṇameko sañjānāti …the meditation on universal fire …2.3.40vāyokasiṇameko sañjānāti …the meditation on universal air …2.3.41nīlakasiṇameko sañjānāti …the meditation on universal blue …2.3.42pītakasiṇameko sañjānāti …the meditation on universal yellow …2.3.43lohitakasiṇameko sañjānāti …the meditation on universal red …2.3.44odātakasiṇameko sañjānāti …the meditation on universal white …2.3.45ākāsakasiṇameko sañjānāti …the meditation on universal space …2.3.46viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.They perceive the meditation on universal consciousness above, below, across, undivided and limitless.2.3.47Ime dasa dhammā bhāvetabbā.

2.3.48Katame dasa dhammā pariññeyyā?<b>What ten things should be completely understood?</b>2.3.49Dasāyatanāni—Ten sense fields:2.3.50cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ.eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches.2.3.51Ime dasa dhammā pariññeyyā.

2.3.52Katame dasa dhammā pahātabbā?<b>What ten things should be given up?</b>2.3.53Dasa micchattā—Ten wrong ways:2.3.54micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti.wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.2.3.55Ime dasa dhammā pahātabbā.

2.3.56Katame dasa dhammā hānabhāgiyā?<b>What ten things make things worse?</b>2.3.57Dasa akusalakammapathā—Ten ways of doing unskillful deeds:2.3.58pāṇātipāto, 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.2.3.59Ime dasa dhammā hānabhāgiyā.

2.3.60PTS 3.291Katame dasa dhammā visesabhāgiyā?<b>What ten things lead to distinction?</b>2.3.61Dasa kusalakammapathā—Ten ways of doing skillful deeds:2.3.62pāṇātipātā 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, divisive, harsh, or nonsensical; contentment, good will, and right view.2.3.63Ime dasa dhammā visesabhāgiyā.

2.3.64Katame dasa dhammā duppaṭivijjhā?<b>What ten things are hard to comprehend?</b>2.3.65Dasa ariyavāsā—Ten abodes of the noble ones.2.3.66idhāvuso, 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.

2.3.67Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?∥And how has a mendicant given up five factors?2.3.68Idhāvuso, 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.2.3.69Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.That’s how a mendicant has given up five factors.

2.3.70Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?And how does a mendicant possess six factors?2.3.71Idhāvuso, 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.2.3.72Sotena saddaṁ sutvā …pe…Hearing a sound with their ears …2.3.73ghānena gandhaṁ ghāyitvā …Smelling an odor with their nose …2.3.74jivhāya rasaṁ sāyitvā …Tasting a flavor with their tongue …

2.3.75kāyena phoṭṭhabbaṁ phusitvā …Encountering a touch with their body …2.3.76manasā 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.2.3.77Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.That’s how a mendicant possesses six factors.

2.3.78Kathañcāvuso, bhikkhu ekārakkho hoti?And how does a mendicant have a single guard?2.3.79Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.It’s when a mendicant’s heart is guarded by mindfulness.2.3.80Evaṁ kho, āvuso, bhikkhu ekārakkho hoti.That’s how a mendicant has a single guard.

2.3.81Kathañcāvuso, bhikkhu caturāpasseno hoti?And how does a mendicant have four supports?2.3.82Idhāvuso, 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.2.3.83Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti.That’s how a mendicant has four supports.

2.3.84Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?And how has a mendicant cast aside idiosyncratic interpretations of the truth?2.3.85Idhāvuso, 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.2.3.86Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.That’s how a mendicant has cast aside idiosyncratic interpretations of the truth.

2.3.87Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?And how has a mendicant totally given up searching?2.3.88Idhāvuso, 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.2.3.89Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.That’s how a mendicant has totally given up searching.

2.3.90Kathañcāvuso, bhikkhu anāvilasaṅkappā hoti?And how does a mendicant have unsullied intentions?2.3.91Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti.It’s when they’ve given up sensual, malicious, and cruel intentions.2.3.92Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.That’s how a mendicant has unsullied intentions.

2.3.93Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?And how has a mendicant stilled the physical process?2.3.94Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.2.3.95Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.That’s how a mendicant has stilled the physical process.

2.3.96Kathañcāvuso, bhikkhu suvimuttacitto hoti?And how is a mendicant well freed in mind?2.3.97Idhāvuso, 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.2.3.98Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti.That’s how a mendicant is well freed in mind.

2.3.99Kathañcāvuso, bhikkhu suvimuttapañño hoti?And how is a mendicant well freed by wisdom?2.3.100Idhāvuso, 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.’2.3.101‘Doso me pahīno …pe…2.3.102āyatiṁ anuppādadhammo’ti pajānāti.2.3.103‘Moho me pahīno …pe…2.3.104āyatiṁ anuppādadhammo’ti pajānāti.2.3.105Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti.That’s how a mendicant’s mind is well freed by wisdom.2.3.106Ime dasa dhammā duppaṭivijjhā.

2.3.107Katame dasa dhammā uppādetabbā?<b>What ten things should be produced?</b>2.3.108Dasa saññā—Ten perceptions:2.3.109asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation.²⁹2.3.110Ime dasa dhammā uppādetabbā.

2.3.111Katame dasa dhammā abhiññeyyā?∥<b>What ten things should be directly known?</b>2.3.112Dasa nijjaravatthūni—Ten grounds for wearing away.2.3.113sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti.For one of right view, wrong view is worn away.2.3.114Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.And the many bad, unskillful qualities that arise because of wrong view are worn away.2.3.115Sammāsaṅkappassa micchāsaṅkappo …pe…For one of right intention, wrong intention is worn away. …2.3.116sammāvācassa micchāvācā …For one of right speech, wrong speech is worn away. …2.3.117sammākammantassa micchākammanto …For one of right action, wrong action is worn away. …2.3.118sammāājīvassa micchāājīvo …For one of right livelihood, wrong livelihood is worn away. …2.3.119sammāvāyāmassa micchāvāyāmo …For one of right effort, wrong effort is worn away. …2.3.120sammāsatissa micchāsati …For one of right mindfulness, wrong mindfulness is worn away. …2.3.121sammāsamādhissa micchāsamādhi …For one of right immersion, wrong immersion is worn away. …2.3.122sammāñāṇassa micchāñāṇaṁ nijjiṇṇaṁ hoti.For one of right knowledge, wrong knowledge is worn away. …2.3.123Sammāvimuttissa micchāvimutti nijjiṇṇā hoti.For one of right freedom, wrong freedom is worn away.2.3.124Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.And the many bad, unskillful qualities that arise because of wrong freedom are worn away.2.3.125Ime dasa dhammā abhiññeyyā.

2.3.126PTS 3.292Katame dasa dhammā sacchikātabbā?<b>What ten things should be realized?</b>2.3.127Dasa asekkhā dhammā—Ten qualities of an adept:2.3.128asekkhā 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.³⁰2.3.129Ime dasa dhammā sacchikātabbā.

2.3.130Iti ime satadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā”ti.So these hundred things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.”2.3.131Idamavocāyasmā sāriputto.That is what Venerable Sāriputta said.2.3.132Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.Satisfied, the mendicants approved what Sāriputta said.

2.3.133Dasuttarasuttaṁ niṭṭhitaṁ ekādasamaṁ.

2.3.134Pāthikavaggo niṭṭhito.

2.4.0Tassuddānaṁ

2.4.1PTS 3.293Pāthiko ca udumbaraṁ,2.4.2cakkavatti aggaññakaṁ;2.4.3Sampasādanapāsādaṁ,2.4.4mahāpurisalakkhaṇaṁ.

2.4.5Siṅgālāṭānāṭiyakaṁ,2.4.6saṅgīti ca dasuttaraṁ;2.4.7Ekādasahi suttehi,2.4.8pāthikavaggoti vuccati.

2.4.9Pāthikavaggapāḷi niṭṭhitā.

2.4.10Tīhi vaggehi paṭimaṇḍito sakalo

2.4.11dīghanikāyo samatto.The Long Discourses are complete.