DĪGHA NIKĀYA (LONG DISCOURSES)
Suttas 33-34
Pali Canon
Translated by Bhikkhu Sujato


33. Saṅgītisutta - Reciting in
Concert
Dīgha Nikāya 33 - Long Discourses 33

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā mallesu cārikaṃ caramāno
mahatā bhikkhusaṅghena saddhiṃ pañcamattehi
bhikkhusatehi yena pāvā nāma mallānaṃ nagaraṃ
tadavasari.
At one time the Buddha was wandering in the land of the
Mallas together with a large Saṅgha of five hundred
mendicants when he arrived at a Mallian town named Pāvā.

Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa
kammāraputtassa ambavane.
There he stayed in Cunda the smith’s mango grove.

Tena kho pana samayena pāveyyakānaṃ mallānaṃ
ubbhatakaṃ nāma navaṃ sandhāgāraṃ acirakāritaṃ
hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā
kenaci vā manussabhūtena.
Now at that time a new town hall named Ubbhaṭaka had
recently been constructed for the Mallas of Pāvā. It had not
yet been occupied by an ascetic or brahmin or any person
at all.

Assosuṃ kho pāveyyakā mallā: “bhagavā kira mallesu
cārikaṃ caramāno mahatā bhikkhusaṃghena
saddhiṃ pañcamattehi bhikkhusatehi pāvaṃ
anuppatto pāvāyaṃ viharati cundassa
kammāraputtassa ambavane”ti.
The Mallas of Pāvā also heard that the Buddha had arrived
and was staying in Cunda’s mango grove.

Atha kho pāveyyakā mallā yena bhagavā
tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ
abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ
nisinnā kho pāveyyakā mallā bhagavantaṃ
etadavocuṃ:
Then they went up to the Buddha, bowed, sat down to one
side, and said to him,

“idha, bhante, pāveyyakānaṃ mallānaṃ ubbhatakaṃ
nāma navaṃ sandhāgāraṃ acirakāritaṃ hoti
anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci
vā manussabhūtena.
“Sir, a new town hall named Ubbhaṭaka has recently been
constructed for the Mallas of Pāvā. It has not yet been
occupied by an ascetic or brahmin or any person at all.

Tañca kho, bhante, bhagavā paṭhamaṃ paribhuñjatu,
bhagavatā paṭhamaṃ paribhuttaṃ pacchā pāveyyakā
mallā paribhuñjissanti.
May the Buddha be the first to use it, and only then will the
Mallas of Pāvā use it.

Tadassa pāveyyakānaṃ mallānaṃ dīgharattaṃ hitāya
sukhāyā”ti.
That would be for the lasting welfare and happiness of the
Mallas of Pāvā.”

Adhivāsesi kho bhagavā tuṇhībhāvena.
The Buddha consented in silence.

Atha kho pāveyyakā mallā bhagavato adhivāsanaṃ
viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā
padakkhiṇaṃ katvā yena sandhāgāraṃ
tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ
sandhāgāraṃ santharitvā bhagavato āsanāni
paññāpetvā udakamaṇikaṃ patiṭṭhapetvā
telapadīpaṃ āropetvā yena bhagavā
tenupasaṅkamiṃsu;
Then, knowing that the Buddha had consented, the Mallas
got up from their seat, bowed, and respectfully circled the
Buddha, keeping him on their right. Then they went to the
new town hall, where they spread carpets all over,
prepared seats, set up a water jar, and placed a lamp. Then
they went back to the Buddha,

upasaṅkamitvā bhagavantaṃ abhivādetvā
ekamantaṃ aṭṭhaṃsu.
bowed, stood to one side,

Ekamantaṃ ṭhitā kho te pāveyyakā mallā
bhagavantaṃ etadavocuṃ:
and told him of their preparations, saying,

“sabbasantharisanthataṃ, bhante, sandhāgāraṃ,
bhagavato āsanāni paññattāni, udakamaṇiko
patiṭṭhāpito, telapadīpo āropito.

Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.
“Please, sir, come at your convenience.”

Atha kho bhagavā nivāsetvā pattacīvaramādāya
saddhiṃ bhikkhusaṅghena yena sandhāgāraṃ
tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā
sandhāgāraṃ pavisitvā majjhimaṃ thambhaṃ
nissāya puratthābhimukho nisīdi.
Then the Buddha robed up and, taking his bowl and robe,
went to the new town hall together with the Saṅgha of
mendicants. Having washed his feet he entered the town
hall and sat against the central column facing east.
Bhikkhusaṅghopi kho pāde pakkhāletvā
sandhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya
puratthābhimukho nisīdi bhagavantaṃyeva
purakkhatvā.
The Saṅgha of mendicants also washed their feet, entered
the town hall, and sat against the west wall facing east, with
the Buddha right in front of them.

Pāveyyakāpi kho mallā pāde pakkhāletvā
sandhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya
pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva
purakkhatvā.
The Mallas of Pāvā also washed their feet, entered the town
hall, and sat against the east wall facing west, with the
Buddha right in front of them.

Atha kho bhagavā pāveyyake malle bahudeva rattiṃ
dhammiyā kathāya sandassetvā samādapetvā
samuttejetvā sampahaṃsetvā uyyojesi:
The Buddha spent most of the night educating,
encouraging, firing up, and inspiring the Mallas with a
Dhamma talk. Then he dismissed them,

“abhikkantā kho, vāseṭṭhā, ratti.
“The night is getting late, Vāseṭṭhas.

Yassadāni tumhe kālaṃ maññathā”ti.
Please go at your convenience.”

“Evaṃ, bhante”ti kho pāveyyakā mallā bhagavato
paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā
padakkhiṇaṃ katvā pakkamiṃsu.
“Yes, sir,” replied the Mallas. They got up from their seat,
bowed, and respectfully circled the Buddha, keeping him on
their right, before leaving.
Atha kho bhagavā acirapakkantesu pāveyyakesu
mallesu tuṇhībhūtaṃ tuṇhībhūtaṃ
bhikkhusaṃghaṃ anuviloketvā āyasmantaṃ
sāriputtaṃ āmantesi:
Soon after they left, the Buddha looked around the Saṅgha
of monks, who were so very silent. He addressed Venerable
Sāriputta,

“vigatathinamiddho kho, sāriputta, bhikkhusaṃgho.
“Sāriputta, the Saṅgha of mendicants is rid of dullness and
drowsiness.

Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammīkathā.
Give them some Dhamma talk as you feel inspired.

Piṭṭhi me āgilāyati.
My back is sore,

Tamahaṃ āyamissāmī”ti.
I’ll stretch it.”

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

Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ
paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi
pāde pādaṃ accādhāya, sato sampajāno
uṭṭhānasaññaṃ manasi karitvā.
And then the Buddha spread out his outer robe folded in
four and laid down in the lion’s posture—on the right side,
placing one foot on top of the other—mindful and aware,
and focused on the time of getting up.
Tena kho pana samayena nigaṇṭho nāṭaputto
pāvāyaṃ adhunākālaṅkato hoti.
Now at that time the Nigaṇṭha Nātaputta had recently
passed away at Pāvā.

Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā
bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ
mukhasattīhi vitudantā viharanti:
With his passing the Jain ascetics split, dividing into two
factions, arguing, quarreling, and fighting, continually
wounding each other with barbed words:

“na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ
dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ
dhammavinayaṃ ājānissasi. Micchāpaṭipanno
tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me,
asahitaṃ te. Purevacanīyaṃ pacchā avaca,
pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te
viparāvattaṃ, āropito te vādo, niggahito tvamasi,
cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
“You don’t understand this teaching and training. I
understand this teaching and training. What, you
understand this teaching and training? You’re practicing
wrong. I’m practicing right. I stay on topic, you don’t. You
said last what you should have said first. You said first what
you should have said last. What you’ve thought so much
about has been disproved. Your doctrine is refuted. Go on,
save your doctrine! You’re trapped; get yourself out of this
—if you can!”

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

Atha kho āyasmā sāriputto bhikkhū āmantesi:
Then Sāriputta told the mendicants about these things. He
went on to say,

“nigaṇṭho, āvuso, nāṭaputto pāvāyaṃ
adhunākālaṅkato,

tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā …
pe … bhinnathūpe appaṭisaraṇe.

Evañhetaṃ, āvuso, hoti durakkhāte dhammavinaye
duppavedite aniyyānike anupasamasaṃvattanike
asammāsambuddhappavedite.
“That’s what happens, reverends, when a teaching and
training is poorly explained and poorly propounded, not
emancipating, not leading to peace, proclaimed by someone
who is not a fully awakened Buddha.

Ayaṃ kho panāvuso, amhākaṃ bhagavatā dhammo
svākkhāto suppavedito niyyāniko
upasamasaṃvattaniko sammāsambuddhappavedito.
But this teaching is well explained and well propounded to
us by the Blessed One, emancipating, leading to peace,
proclaimed by someone who is a fully awakened Buddha.

Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ,
yathayidaṃ brahmacariyaṃ addhaniyaṃ assa
ciraṭṭhitikaṃ, tadassa bahujanahitāya
bahujanasukhāya lokānukampāya atthāya hitāya
sukhāya devamanussānaṃ.
You should all recite this in concert, without disputing, so
that this spiritual path may last for a long time. That would
be for the welfare and happiness of the people, for the
benefit, welfare, and happiness of gods and humans.

Katamo cāvuso, amhākaṃ bhagavatā dhammo
svākkhāto suppavedito niyyāniko
upasamasaṃvattaniko sammāsambuddhappavedito;
And what is that teaching?

yattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ,
yathayidaṃ brahmacariyaṃ addhaniyaṃ assa
ciraṭṭhitikaṃ, tadassa bahujanahitāya
bahujanasukhāya lokānukampāya atthāya hitāya
sukhāya devamanussānaṃ?

1. Ekaka
1. Ones

Atthi kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena eko dhammo
sammadakkhāto.
There are teachings grouped by one that have been rightly
explained by the Blessed One, who knows and sees, the
perfected one, the fully awakened Buddha.
Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ,
yathayidaṃ brahmacariyaṃ addhaniyaṃ assa
ciraṭṭhitikaṃ, tadassa bahujanahitāya
bahujanasukhāya lokānukampāya atthāya hitāya
sukhāya devamanussānaṃ.
You should all recite these in concert, without disputing, so
that this spiritual path may last for a long time. That would
be for the welfare and happiness of the people, for the
benefit, welfare, and happiness of gods and humans.

Katamo eko dhammo?
What are the teachings grouped by one?

Sabbe sattā āhāraṭṭhitikā.
‘All sentient beings are sustained by food.’

Sabbe sattā saṅkhāraṭṭhitikā.
‘All sentient beings are sustained by conditions.’

Ayaṃ kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena eko dhammo
sammadakkhāto.
These are the teachings grouped by one that have been
rightly explained by the Blessed One, who knows and sees,
the perfected one, the fully awakened Buddha.

Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ,
yathayidaṃ brahmacariyaṃ addhaniyaṃ assa
ciraṭṭhitikaṃ, tadassa bahujanahitāya
bahujanasukhāya lokānukampāya atthāya hitāya
sukhāya devamanussānaṃ.
You should all recite these in concert, without disputing, so
that this spiritual path may last for a long time. That would
be for the welfare and happiness of the people, for the
benefit, welfare, and happiness of gods and humans.
2. Duka
2. Twos

Atthi kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena dve dhammā
sammadakkhātā.
There are teachings grouped by two that have been rightly
explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ,
yathayidaṃ brahmacariyaṃ addhaniyaṃ assa
ciraṭṭhitikaṃ, tadassa bahujanahitāya
bahujanasukhāya lokānukampāya atthāya hitāya
sukhāya devamanussānaṃ.
You should all recite these in concert.

Katame dve?
What are the teachings grouped by two?

Nāmañca rūpañca. (1)
Name and form.

Avijjā ca bhavataṇhā ca. (2)
Ignorance and craving for continued existence.

Bhavadiṭṭhi ca vibhavadiṭṭhi ca. (3)
Views favoring continued existence and views favoring
ending existence.

Ahirikañca anottappañca. (4)
Lack of conscience and prudence.

Hirī ca ottappañca. (5)
Conscience and prudence.

Dovacassatā ca pāpamittatā ca. (6)
Being hard to admonish and having bad friends.

Sovacassatā ca kalyāṇamittatā ca. (7)
Being easy to admonish and having good friends.

Āpattikusalatā ca āpattivuṭṭhānakusalatā ca. (8)
Skill in offenses and skill in rehabilitation from offenses.

Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.
(9)
Skill in meditative attainments and skill in emerging from
those attainments.

Dhātukusalatā ca manasikārakusalatā ca. (10)
Skill in the elements and skill in attention.

Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.
(11)
Skill in the sense fields and skill in dependent origination.

Ṭhānakusalatā ca aṭṭhānakusalatā ca. (12)
Skill in what is possible and skill in what is impossible.

Ajjavañca lajjavañca. (13)
Integrity and scrupulousness.

Khanti ca soraccañca. (14)
Patience and gentleness.

Sākhalyañca paṭisanthāro ca. (15)
Friendliness and hospitality.

Avihiṃsā ca soceyyañca. (16)
Harmlessness and purity.

Muṭṭhassaccañca asampajaññañca. (17)
Lack of mindfulness and lack of situational awareness.

Sati ca sampajaññañca. (18)
Mindfulness and situational awareness.

Indriyesu aguttadvāratā ca bhojane amattaññutā ca.
(19)
Not guarding the sense doors and eating too much.

Indriyesu guttadvāratā ca bhojane mattaññutā ca.
(20)
Guarding the sense doors and moderation in eating.

Paṭisaṅkhānabalañca bhāvanābalañca. (21)
The power of reflection and the power of development.

Satibalañca samādhibalañca. (22)
The power of mindfulness and the power of immersion.

Samatho ca vipassanā ca. (23)
Serenity and discernment.

Samathanimittañca paggahanimittañca. (24)
The foundation of serenity and the foundation of exertion.

Paggaho ca avikkhepo ca. (25)
Exertion, and not being distracted.

Sīlavipatti ca diṭṭhivipatti ca. (26)
Failure in ethics and failure in view.

Sīlasampadā ca diṭṭhisampadā ca. (27)
Accomplishment in ethics and accomplishment in view.

Sīlavisuddhi ca diṭṭhivisuddhi ca. (28)
Purification of ethics and purification of view.
Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca
padhānaṃ. (29)
Purification of view and making an effort in line with that
view.

Saṃvego ca saṃvejanīyesu ṭhānesu saṃviggassa ca
yoniso padhānaṃ. (30)
Inspiration, and making a suitable effort when inspired by
inspiring places.

Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca
padhānasmiṃ. (31)
To never be content with skillful qualities, and to never stop
trying.

Vijjā ca vimutti ca. (32)
Knowledge and freedom.

Khayeñāṇaṃ anuppādeñāṇaṃ. (33)
Knowledge of ending and knowledge of non-arising.

Ime kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena dve dhammā
sammadakkhātā.
These are the teachings grouped by two that have been
rightly explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ,
yathayidaṃ brahmacariyaṃ addhaniyaṃ assa
ciraṭṭhitikaṃ, tadassa bahujanahitāya
bahujanasukhāya lokānukampāya atthāya hitāya
sukhāya devamanussānaṃ.
You should all recite these in concert.

3. Tika
3. Threes

Atthi kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena tayo dhammā
sammadakkhātā.
There are teachings grouped by three that have been
rightly explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya
hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

Katame tayo?
What are the teachings grouped by three?

Tīṇi akusalamūlāni—
Three unskillful roots:

lobho akusalamūlaṃ, doso akusalamūlaṃ, moho
akusalamūlaṃ. (1)
greed, hate, and delusion.

Tīṇi kusalamūlāni—
Three skillful roots:

alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho
kusalamūlaṃ. (2)
non-greed, non-hate, and non-delusion.

Tīṇi duccaritāni—
Three ways of performing bad conduct:

kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ.
(3)
by body, speech, and mind.
Tīṇi sucaritāni—
Three ways of performing good conduct:

kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ. (4)
by body, speech, and mind.

Tayo akusalavitakkā—
Three unskillful thoughts:

kāmavitakko, byāpādavitakko, vihiṃsāvitakko. (5)
sensuality, malice, and cruelty.

Tayo kusalavitakkā—
Three skillful thoughts:

nekkhammavitakko, abyāpādavitakko,
avihiṃsāvitakko. (6)
renunciation, good will, and harmlessness.

Tayo akusalasaṅkappā—
Three unskillful intentions:

kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo.
(7)
sensuality, malice, and cruelty.

Tayo kusalasaṅkappā—
Three skillful intentions:

nekkhammasaṅkappo, abyāpādasaṅkappo,
avihiṃsāsaṅkappo. (8)
renunciation, good will, and harmlessness.

Tisso akusalasaññā—
Three unskillful perceptions:
kāmasaññā, byāpādasaññā, vihiṃsāsaññā. (9)
sensuality, malice, and cruelty.

Tisso kusalasaññā—
Three skillful perceptions:

nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā.
(10)
renunciation, good will, and harmlessness.

Tisso akusaladhātuyo—
Three unskillful elements:

kāmadhātu, byāpādadhātu, vihiṃsādhātu. (11)
sensuality, malice, and cruelty.

Tisso kusaladhātuyo—
Three skillful elements:

nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu.
(12)
renunciation, good will, and harmlessness.

Aparāpi tisso dhātuyo—
Another three elements:

kāmadhātu, rūpadhātu, arūpadhātu. (13)
sensuality, form, and formlessness.

Aparāpi tisso dhātuyo—
Another three elements:

rūpadhātu, arūpadhātu, nirodhadhātu. (14)
form, formlessness, and cessation.

Aparāpi tisso dhātuyo—
Another three elements:

hīnadhātu, majjhimadhātu, paṇītadhātu. (15)
lower, middle, and higher.

Tisso taṇhā—
Three cravings:

kāmataṇhā, bhavataṇhā, vibhavataṇhā. (16)
for sensual pleasures, to continue existence, and to end
existence.

Aparāpi tisso taṇhā—
Another three cravings:

kāmataṇhā, rūpataṇhā, arūpataṇhā. (17)
sensuality, form, and formlessness.

Aparāpi tisso taṇhā—
Another three cravings:

rūpataṇhā, arūpataṇhā, nirodhataṇhā. (18)
form, formlessness, and cessation.

Tīṇi saṃyojanāni—
Three fetters:

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. (19)
identity view, doubt, and misapprehension of precepts and
observances.

Tayo āsavā—
Three defilements:

kāmāsavo, bhavāsavo, avijjāsavo. (20)
sensuality, desire for continued existence, and ignorance.
Tayo bhavā—
Three realms of existence:

kāmabhavo, rūpabhavo, arūpabhavo. (21)
sensual, form, and formless.

Tisso esanā—
Three searches:

kāmesanā, bhavesanā, brahmacariyesanā. (22)
for sensual pleasures, for continued existence, and for a
spiritual path.

Tisso vidhā—
Three kinds of discrimination:

seyyohamasmīti vidhā, sadisohamasmīti vidhā,
hīnohamasmīti vidhā. (23)
‘I’m better’, ‘I’m equal’, and ‘I’m worse’.

Tayo addhā—
Three periods:

atīto addhā, anāgato addhā, paccuppanno addhā. (24)
past, future, and present.

Tayo antā—
Three extremes:

sakkāyo anto, sakkāyasamudayo anto,
sakkāyanirodho anto. (25)
identity, the origin of identity, and the cessation of identity.

Tisso vedanā—
Three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā
vedanā. (26)
pleasure, pain, and neutral.

Tisso dukkhatā—
Three forms of suffering:

dukkhadukkhatā, saṅkhāradukkhatā,
vipariṇāmadukkhatā. (27)
the suffering inherent in painful feeling, the suffering
inherent in conditions, and the suffering inherent in
perishing.

Tayo rāsī—
Three heaps:

micchattaniyato rāsi, sammattaniyato rāsi, aniyato
rāsi. (28)
inevitability regarding the wrong way, inevitability
regarding the right way, and lack of inevitability.

Tayo tamā—
Three darknesses:

atītaṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati
nādhimuccati na sampasīdati, anāgataṃ vā
addhānaṃ ārabbha kaṅkhati vicikicchati
nādhimuccati na sampasīdati, etarahi vā
paccuppannaṃ addhānaṃ ārabbha kaṅkhati
vicikicchati nādhimuccati na sampasīdati. (29)
one is doubtful, uncertain, undecided, and lacking
confidence about the past, future, and present.

Tīṇi tathāgatassa arakkheyyāni—
Three things a Realized One need not hide.
parisuddhakāyasamācāro āvuso tathāgato, natthi
tathāgatassa kāyaduccaritaṃ, yaṃ tathāgato
rakkheyya:
The Realized One’s behavior by way of body, speech, and
mind is pure. He has no misconduct in these three ways
that need be hidden, thinking:

‘mā me idaṃ paro aññāsī’ti.
‘May others not know this of me.’

Parisuddhavacīsamācāro āvuso, tathāgato, natthi
tathāgatassa vacīduccaritaṃ, yaṃ tathāgato
rakkheyya:

‘mā me idaṃ paro aññāsī’ti.

Parisuddhamanosamācāro, āvuso, tathāgato, natthi
tathāgatassa manoduccaritaṃ yaṃ tathāgato
rakkheyya:

‘mā me idaṃ paro aññāsī’ti. (30)

Tayo kiñcanā—
Three possessions:

rāgo kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ. (31)
greed, hate, and delusion.

Tayo aggī—
Three fires:

rāgaggi, dosaggi, mohaggi. (32)
greed, hate, and delusion.

Aparepi tayo aggī—
Another three fires:

āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi. (33)
a fire for those worthy of offerings dedicated to the gods, a
fire for householders, and a fire for those worthy of a
religious donation.

Tividhena rūpasaṅgaho—
A threefold classification of the physical:

sanidassanasappaṭighaṃ rūpaṃ,
anidassanasappaṭighaṃ rūpaṃ,
anidassanaappaṭighaṃ rūpaṃ. (34)
visible and resistant, invisible and resistant, and invisible
and non-resistant.

Tayo saṅkhārā—
Three choices:

puññābhisaṅkhāro, apuññābhisaṅkhāro,
āneñjābhisaṅkhāro. (35)
good choices, bad choices, and imperturbable choices.

Tayo puggalā—
Three individuals:

sekkho puggalo, asekkho puggalo, nevasekkho
nāsekkho puggalo. (36)
a trainee, an adept, and one who is neither a trainee nor an
adept.

Tayo therā—
Three seniors:

jātithero, dhammathero, sammutithero. (37)
a senior by birth, a senior in the teaching, and a senior by
convention.

Tīṇi puññakiriyavatthūni—
Three grounds for making merit:

dānamayaṃ puññakiriyavatthu, sīlamayaṃ
puññakiriyavatthu, bhāvanāmayaṃ
puññakiriyavatthu. (38)
giving, ethical conduct, and meditation.

Tīṇi codanāvatthūni—
Three grounds for accusations:

diṭṭhena, sutena, parisaṅkāya. (39)
what is seen, heard, and suspected.

Tisso kāmūpapattiyo—
Three kinds of sensual rebirth.

santāvuso sattā paccupaṭṭhitakāmā, te
paccupaṭṭhitesu kāmesu vasaṃ vattenti, seyyathāpi
manussā ekacce ca devā ekacce ca vinipātikā.
There are sentient beings who desire what is present. They
fall under the sway of presently arisen sensual pleasures.
Namely, humans, some gods, and some beings in the
underworld.

Ayaṃ paṭhamā kāmūpapatti.
This is the first kind of sensual rebirth.

Santāvuso, sattā nimmitakāmā, te nimminitvā
nimminitvā kāmesu vasaṃ vattenti, seyyathāpi devā
nimmānaratī.
There are sentient beings who desire to create. Having
repeatedly created, they fall under the sway of sensual
pleasures. Namely, the Gods Who Love to Create.

Ayaṃ dutiyā kāmūpapatti.
This is the second kind of sensual rebirth.

Santāvuso sattā paranimmitakāmā, te paranimmitesu
kāmesu vasaṃ vattenti, seyyathāpi devā
paranimmitavasavattī.
There are sentient beings who desire what is created by
others. They fall under the sway of sensual pleasures
created by others. Namely, the Gods Who Control the
Creations of Others.

Ayaṃ tatiyā kāmūpapatti. (40)
This is the third kind of sensual rebirth.

Tisso sukhūpapattiyo—
Three kinds of pleasant rebirth.

santāvuso sattā uppādetvā uppādetvā sukhaṃ
viharanti, seyyathāpi devā brahmakāyikā.
There are sentient beings who, having repeatedly given rise
to it, dwell in pleasure. Namely, the gods of Brahmā’s Host.

Ayaṃ paṭhamā sukhūpapatti.
This is the first pleasant rebirth.

Santāvuso, sattā sukhena abhisannā parisannā
paripūrā paripphuṭā.
There are sentient beings who are drenched, steeped,
filled, and soaked with pleasure.

Te kadāci karahaci udānaṃ udānenti:
Every so often they feel inspired to exclaim:
‘aho sukhaṃ, aho sukhan’ti, seyyathāpi devā
ābhassarā.
‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of
streaming radiance.

Ayaṃ dutiyā sukhūpapatti.
This is the second pleasant rebirth.

Santāvuso, sattā sukhena abhisannā parisannā
paripūrā paripphuṭā.
There are sentient beings who are drenched, steeped,
filled, and soaked with pleasure.

Te santaṃyeva tusitā sukhaṃ paṭisaṃvedenti,
seyyathāpi devā subhakiṇhā.
Since they’re truly content, they experience pleasure.
Namely, the gods replete with glory.

Ayaṃ tatiyā sukhūpapatti. (41)
This is the third pleasant rebirth.

Tisso paññā—
Three kinds of wisdom:

sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā
paññā. (42)
the wisdom of a trainee, the wisdom of an adept, and the
wisdom of one who is neither a trainee nor an adept.

Aparāpi tisso paññā—
Another three kinds of wisdom:

cintāmayā paññā, sutamayā paññā, bhāvanāmayā
paññā. (43)
wisdom produced by thought, learning, and meditation.
Tīṇāvudhāni—
Three weapons:

sutāvudhaṃ, pavivekāvudhaṃ, paññāvudhaṃ. (44)
learning, seclusion, and wisdom.

Tīṇindriyāni—
Three faculties:

anaññātaññassāmītindriyaṃ, aññindriyaṃ,
aññātāvindriyaṃ. (45)
the faculty of understanding that one’s enlightenment is
imminent, the faculty of enlightenment, and the faculty of
one who is enlightened.

Tīṇi cakkhūni—
Three eyes:

maṃsacakkhu, dibbacakkhu, paññācakkhu. (46)
the eye of the flesh, the eye of clairvoyance, and the eye of
wisdom.

Tisso sikkhā—
Three trainings:

adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
(47)
in higher ethics, higher mind, and higher wisdom.

Tisso bhāvanā—
Three kinds of development:

kāyabhāvanā, cittabhāvanā, paññābhāvanā. (48)
the development of physical endurance, the development of
the mind, and the development of wisdom.
Tīṇi anuttariyāni—
Three unsurpassable things:

dassanānuttariyaṃ, paṭipadānuttariyaṃ,
vimuttānuttariyaṃ. (49)
unsurpassable seeing, practice, and freedom.

Tayo samādhī—
Three kinds of immersion.

savitakkasavicāro samādhi, avitakkavicāramatto
samādhi, avitakkaavicāro samādhi. (50)
Immersion with placing the mind and keeping it connected.
Immersion without placing the mind, but just keeping it
connected. Immersion without placing the mind or keeping
it connected.

Aparepi tayo samādhī—
Another three kinds of immersion:

suññato samādhi, animitto samādhi, appaṇihito
samādhi. (51)
emptiness, signless, and undirected.

Tīṇi soceyyāni—
Three purities:

kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ. (52)
purity of body, speech, and mind.

Tīṇi moneyyāni—
Three kinds of sagacity:

kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ. (53)
sagacity of body, speech, and mind.
Tīṇi kosallāni—
Three skills:

āyakosallaṃ, apāyakosallaṃ, upāyakosallaṃ. (54)
skill in progress, skill in regress, and skill in means.

Tayo madā—
Three vanities:

ārogyamado, yobbanamado, jīvitamado. (55)
the vanity of health, the vanity of youth, and the vanity of
life.

Tīṇi ādhipateyyāni—
Three ways of putting something in charge:

attādhipateyyaṃ, lokādhipateyyaṃ,
dhammādhipateyyaṃ. (56)
putting oneself, the world, or the teaching in charge.

Tīṇi kathāvatthūni—
Three topics of discussion.

atītaṃ vā addhānaṃ ārabbha kathaṃ katheyya:
You might discuss the past:

‘evaṃ ahosi atītamaddhānan’ti;
‘That is how it was in the past.’

anāgataṃ vā addhānaṃ ārabbha kathaṃ katheyya:
You might discuss the future:

‘evaṃ bhavissati anāgatamaddhānan’ti;
‘That is how it will be in the future.’
etarahi vā paccuppannaṃ addhānaṃ ārabbha kathaṃ
katheyya:
Or you might discuss the present:

‘evaṃ hoti etarahi paccuppannaṃ addhānan’ti. (57)
‘This is how it is at present.’

Tisso vijjā—
Three knowledges:

pubbenivāsānussatiñāṇaṃ vijjā, sattānaṃ
cutūpapāteñāṇaṃ vijjā, āsavānaṃ khayeñāṇaṃ vijjā.
(58)
recollection of past lives, knowledge of the death and
rebirth of sentient beings, and knowledge of the ending of
defilements.

Tayo vihārā—
Three meditative abidings:

dibbo vihāro, brahmā vihāro, ariyo vihāro. (59)
the meditation of the gods, the meditation of Brahmā, and
the meditation of the noble ones.

Tīṇi pāṭihāriyāni—
Three demonstrations:

iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ,
anusāsanīpāṭihāriyaṃ. (60)
a demonstration of psychic power, a demonstration of
revealing, and an instructional demonstration.

Ime kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena tayo dhammā
sammadakkhātā.
These are the teachings grouped by three that have been
rightly explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya
hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

4. Catukka
4. Fours

Atthi kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena cattāro dhammā
sammadakkhātā.
There are teachings grouped by four that have been rightly
explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ …
pe … atthāya hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

Katame cattāro?
What are the teachings grouped by four?

Cattāro satipaṭṭhānā.
Four kinds of mindfulness meditation.

Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
It’s when a mendicant meditates by observing an aspect of
the body—keen, aware, and mindful, rid of desire and
aversion for the world.

Vedanāsu vedanānupassī … pe …
They meditate observing an aspect of feelings …

citte cittānupassī … pe …
mind …

dhammesu dhammānupassī viharati ātāpī sampajāno
satimā vineyya loke abhijjhādomanassaṃ. (1)
principles—keen, aware, and mindful, rid of desire and
aversion for the world.

Cattāro sammappadhānā.
Four right efforts.

Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ
akusalānaṃ dhammānaṃ anuppādāya chandaṃ
janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti
padahati.
A mendicant generates enthusiasm, tries, makes an effort,
exerts the mind, and strives so that bad, unskillful qualities
don’t arise.

Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ
pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati
cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the
mind, and strive so that bad, unskillful qualities that have
arisen are given up.

Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya
chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ
paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the
mind, and strive so that skillful qualities arise.

Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā
asammosāya bhiyyobhāvāya vepullāya bhāvanāya
pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati
cittaṃ paggaṇhāti padahati. (2)
They generate enthusiasm, try, make an effort, exert the
mind, and strive so that skillful qualities that have arisen
remain, are not lost, but increase, mature, and are
completed by development.

Cattāro iddhipādā.
Four bases of psychic power.

Idhāvuso, bhikkhu
chandasamādhipadhānasaṅkhārasamannāgataṃ
iddhipādaṃ bhāveti.
A mendicant develops the basis of psychic power that has
immersion due to enthusiasm, and active effort.

Cittasamādhipadhānasaṅkhārasamannāgataṃ
iddhipādaṃ bhāveti.
They develop the basis of psychic power that has immersion
due to mental development, and active effort.

Vīriyasamādhipadhānasaṅkhārasamannāgataṃ
iddhipādaṃ bhāveti.
They develop the basis of psychic power that has immersion
due to energy, and active effort.

Vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ
iddhipādaṃ bhāveti. (3)
They develop the basis of psychic power that has immersion
due to inquiry, and active effort.

Cattāri jhānāni.
Four absorptions.

Idhāvuso, bhikkhu vivicceva kāmehi vivicca
akusalehi dhammehi savitakkaṃ savicāraṃ
vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ
upasampajja viharati.
A mendicant, quite secluded from sensual pleasures,
secluded from unskillful qualities, enters and remains in the
first absorption, which has the rapture and bliss born of
seclusion, while placing the mind and keeping it connected.

Vitakkavicārānaṃ vūpasamā ajjhattaṃ
sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ
avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ
upasampajja viharati.
As the placing of the mind and keeping it connected are
stilled, they enter and remain in the second absorption,
which has the rapture and bliss born of immersion, with
internal clarity and confidence, and unified mind, without
placing the mind and keeping it connected.

Pītiyā ca virāgā upekkhako ca viharati sato ca
sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ
ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti
tatiyaṃ jhānaṃ upasampajja viharati.
And with the fading away of rapture, they enter and remain
in the third absorption, where they meditate with
equanimity, mindful and aware, personally experiencing the
bliss of which the noble ones declare, ‘Equanimous and
mindful, one meditates in bliss.’

Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva
somanassadomanassānaṃ atthaṅgamā,
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ
catutthaṃ jhānaṃ upasampajja viharati. (4)
Giving up pleasure and pain, and ending former happiness
and sadness, they enter and remain in the fourth
absorption, without pleasure or pain, with pure equanimity
and mindfulness.

Catasso samādhibhāvanā.
Four ways of developing immersion further.
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā
diṭṭhadhammasukhavihārāya saṃvattati.
There is a way of developing immersion further that leads
to blissful meditation in the present life.

Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā
ñāṇadassanapaṭilābhāya saṃvattati.
There is a way of developing immersion further that leads
to gaining knowledge and vision.

Atthāvuso samādhibhāvanā bhāvitā bahulīkatā
satisampajaññāya saṃvattati.
There is a way of developing immersion further that leads
to mindfulness and awareness.

Atthāvuso samādhibhāvanā bhāvitā bahulīkatā
āsavānaṃ khayāya saṃvattati.
There is a way of developing immersion further that leads
to the ending of defilements.

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā
diṭṭhadhammasukhavihārāya saṃvattati?
And what is the way of developing immersion further that
leads to blissful meditation in the present life?

Idhāvuso, bhikkhu vivicceva kāmehi vivicca
akusalehi dhammehi savitakkaṃ …
It’s when a mendicant, quite secluded from sensual
pleasures, secluded from unskillful qualities, enters and
remains in the first absorption …

pe …
second absorption …

catutthaṃ jhānaṃ upasampajja viharati.
fourth absorption.

Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā
diṭṭhadhammasukhavihārāya saṃvattati. (5.1)
This is the way of developing immersion further that leads
to blissful meditation in the present life.

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā
ñāṇadassanapaṭilābhāya saṃvattati?
And what is the way of developing immersion further that
leads to gaining knowledge and vision?

Idhāvuso, bhikkhu ālokasaññaṃ manasi karoti,
divāsaññaṃ adhiṭṭhāti yathā divā tathā rattiṃ, yathā
rattiṃ tathā divā.
A mendicant focuses on the perception of light,
concentrating on the perception of day regardless of
whether it is night or day.

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ
cittaṃ bhāveti.
And so, with an open and unenveloped heart, they develop
a mind that’s full of radiance.

Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā
ñāṇadassanapaṭilābhāya saṃvattati. (5.2)
This is the way of developing immersion further that leads
to gaining knowledge and vision.

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā
satisampajaññāya saṃvattati?
And what is the way of developing immersion further that
leads to mindfulness and awareness?

Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā
upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
A mendicant knows feelings as they arise, as they remain,
and as they go away.

Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā
abbhatthaṃ gacchanti.
They know perceptions as they arise, as they remain, and as
they go away.

Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā
abbhatthaṃ gacchanti.
They know thoughts as they arise, as they remain, and as
they go away.

Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā
satisampajaññāya saṃvattati. (5.3)
This is the way of developing immersion further that leads
to mindfulness and awareness.

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā
āsavānaṃ khayāya saṃvattati?
And what is the way of developing immersion further that
leads to the ending of defilements?

Idhāvuso, bhikkhu pañcasu upādānakkhandhesu
udayabbayānupassī viharati.
A mendicant meditates observing rise and fall in the five
grasping aggregates.

Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa
atthaṅgamo.
‘Such is form, such is the origin of form, such is the ending
of form.

Iti vedanā … pe …
Such are feelings …
iti saññā …
perceptions …

iti saṅkhārā …
choices …

iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa
atthaṅgamo.
consciousness, such is the origin of consciousness, such is
the ending of consciousness.’

Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā
āsavānaṃ khayāya saṃvattati. (5.4)
This is the way of developing immersion further that leads
to the ending of defilements.

Catasso appamaññā.
Four immeasurables.

Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṃ
disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā
tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ
sabbadhi sabbattatāya sabbāvantaṃ lokaṃ
mettāsahagatena cetasā vipulena mahaggatena
appamāṇena averena abyāpajjena pharitvā viharati.
A mendicant meditates spreading a heart full of love to one
direction, and to the second, and to the third, and to the
fourth. In the same way above, below, across, everywhere,
all around, they spread a heart full of love to the whole
world—abundant, expansive, limitless, free of enmity and ill
will.

Karuṇāsahagatena cetasā … pe …
They meditate spreading a heart full of compassion …

muditāsahagatena cetasā … pe …
rejoicing …

upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā
viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā
catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi
sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena
cetasā vipulena mahaggatena appamāṇena averena
abyāpajjena pharitvā viharati. (6)
equanimity to one direction, and to the second, and to the
third, and to the fourth. In the same way above, below,
across, everywhere, all around, they spread a heart full of
equanimity to the whole world—abundant, expansive,
limitless, free of enmity and ill will.

Cattāro āruppā.
Four formless states.

Idhāvuso, bhikkhu sabbaso rūpasaññānaṃ
samatikkamā paṭighasaññānaṃ atthaṅgamā
nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti
ākāsānañcāyatanaṃ upasampajja viharati.
A mendicant, going totally beyond perceptions of form, with
the ending of perceptions of impingement, not focusing on
perceptions of diversity, aware that ‘space is infinite’, enters
and remains in the dimension of infinite space.

Sabbaso ākāsānañcāyatanaṃ samatikkamma
‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ
upasampajja viharati.
Going totally beyond the dimension of infinite space, aware
that ‘consciousness is infinite’, they enter and remain in the
dimension of infinite consciousness.

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi
kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.
Going totally beyond the dimension of infinite
consciousness, aware that ‘there is nothing at all’, they
enter and remain in the dimension of nothingness.

Sabbaso ākiñcaññāyatanaṃ samatikkamma
nevasaññānāsaññāyatanaṃ upasampajja viharati. (7)
Going totally beyond the dimension of nothingness, they
enter and remain in the dimension of neither perception
nor non-perception.

Cattāri apassenāni.
Four supports.

Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati,
saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti,
saṅkhāyekaṃ vinodeti. (8)
After reflection, a mendicant uses some things, endures
some things, avoids some things, and gets rid of some
things.

Cattāro ariyavaṃsā.
Four noble traditions.

Idhāvuso, bhikkhu santuṭṭho hoti itarītarena
cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na
ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati;
aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ
agadhito amucchito anajjhāpanno ādīnavadassāvī
nissaraṇapañño paribhuñjati; tāya ca pana
itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti na
paraṃ vambheti.
A mendicant is content with any kind of robe, and praises
such contentment. They don’t try to get hold of a robe in an
improper way. They don’t get upset if they don’t get a robe.
And if they do get a robe, they use it untied, uninfatuated,
unattached, seeing the drawback, and understanding the
escape. And on account of that they don’t glorify themselves
or put others down.

Yo hi tattha dakkho analaso sampajāno paṭissato,
ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe
ariyavaṃse ṭhito’. (9.1)
A mendicant who is deft, tireless, aware, and mindful in this
is said to stand in the ancient, original noble tradition.

Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti
itarītarena piṇḍapātena,
itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca
piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati;
aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca
piṇḍapātaṃ agadhito amucchito anajjhāpanno
ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca
pana itarītarapiṇḍapātasantuṭṭhiyā
nevattānukkaṃseti na paraṃ vambheti.
Furthermore, a mendicant is content with any kind of alms-
food …

Yo hi tattha dakkho analaso sampajāno paṭissato,
ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe
ariyavaṃse ṭhito’. (9.2)

Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti
itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā
ca vaṇṇavādī, na ca senāsanahetu anesanaṃ
appatirūpaṃ āpajjati; aladdhā ca senāsanaṃ na
paritassati, laddhā ca senāsanaṃ agadhito amucchito
anajjhāpanno ādīnavadassāvī nissaraṇapañño
paribhuñjati; tāya ca pana
itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti na
paraṃ vambheti.
Furthermore, a mendicant is content with any kind of
lodgings …
Yo hi tattha dakkho analaso sampajāno paṭissato,
ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe
ariyavaṃse ṭhito’. (9.3)

Puna caparaṃ, āvuso, bhikkhu pahānārāmo hoti
pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca
pana pahānārāmatāya pahānaratiyā
bhāvanārāmatāya bhāvanāratiyā nevattānukkaṃseti
na paraṃ vambheti.
Furthermore, a mendicant enjoys giving up and loves to
give up. They enjoy meditation and love to meditate. But
they don’t glorify themselves or put down others on account
of their love for giving up and meditation.

Yo hi tattha dakkho analaso sampajāno paṭissato
ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe
ariyavaṃse ṭhito’. (9.4)
A mendicant who is deft, tireless, aware, and mindful in this
is said to stand in the ancient, original noble tradition.

Cattāri padhānāni.
Four efforts.

Saṃvarapadhānaṃ pahānapadhānaṃ
bhāvanāpadhānaṃ anurakkhaṇāpadhānaṃ.
The efforts to restrain, to give up, to develop, and to
preserve.

Katamañcāvuso, saṃvarapadhānaṃ?
And what is the effort to restrain?

Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na
nimittaggāhī hoti nānubyañjanaggāhī.
When a mendicant sees a sight with their eyes, they don’t
get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ
viharantaṃ abhijjhādomanassā pāpakā akusalā
dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati,
rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ
āpajjati.
If the faculty of sight were left unrestrained, bad unskillful
qualities of desire and aversion would become
overwhelming. For this reason, they practice restraint,
protecting the faculty of sight, and achieving its restraint.

Sotena saddaṃ sutvā …
When they hear a sound with their ears …

ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …

jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …

kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …

manasā dhammaṃ viññāya na nimittaggāhī hoti
nānubyañjanaggāhī.
When they know a thought with their mind, they don’t get
caught up in the features and details.

Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ
viharantaṃ abhijjhādomanassā pāpakā akusalā
dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati,
rakkhati manindriyaṃ, manindriye saṃvaraṃ
āpajjati.
If the faculty of mind were left unrestrained, bad unskillful
qualities of desire and aversion would become
overwhelming. For this reason, they practice restraint,
protecting the faculty of mind, and achieving its restraint.

Idaṃ vuccatāvuso, saṃvarapadhānaṃ. (10.1)
This is called the effort to restrain.

Katamañcāvuso, pahānapadhānaṃ?
And what is the effort to give up?

Idhāvuso, bhikkhu uppannaṃ kāmavitakkaṃ
nādhivāseti pajahati vinodeti byantiṃ karoti
anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ …
pe … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne
pāpake akusale dhamme nādhivāseti pajahati
vinodeti byantiṃ karoti anabhāvaṃ gameti.
It’s when a mendicant doesn’t tolerate a sensual, malicious,
or cruel thought that has arisen, but gives it up, gets rid of
it, eliminates it, and exterminates it. They don’t tolerate any
bad, unskillful qualities that have arisen, but give them up,
get rid of them, eliminate them, and obliterate them.

Idaṃ vuccatāvuso, pahānapadhānaṃ. (10.2)
This is called the effort to give up.

Katamañcāvuso, bhāvanāpadhānaṃ?
And what is the effort to develop?

Idhāvuso, bhikkhu satisambojjhaṅgaṃ bhāveti
vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ
vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ
bhāveti … vīriyasambojjhaṅgaṃ bhāveti …
pītisambojjhaṅgaṃ bhāveti …
passaddhisambojjhaṅgaṃ bhāveti …
samādhisambojjhaṅgaṃ bhāveti …
upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ
virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a mendicant develops the awakening factors of
mindfulness, investigation of principles, energy, rapture,
tranquility, immersion, and equanimity, which rely on
seclusion, fading away, and cessation, and ripen as letting
go.

Idaṃ vuccatāvuso, bhāvanāpadhānaṃ. (10.3)
This is called the effort to develop.

Katamañcāvuso, anurakkhaṇāpadhānaṃ?
And what is the effort to preserve?

Idhāvuso, bhikkhu uppannaṃ bhadrakaṃ
samādhinimittaṃ anurakkhati—aṭṭhikasaññaṃ,
puḷuvakasaññaṃ, vinīlakasaññaṃ,
vicchiddakasaññaṃ, uddhumātakasaññaṃ.
It’s when a mendicant preserves a meditation subject that’s
a fine foundation of immersion: the perception of a
skeleton, a worm-infested corpse, a livid corpse, a split open
corpse, or a bloated corpse.

Idaṃ vuccatāvuso, anurakkhaṇāpadhānaṃ. (10.4)
This is called the effort to preserve.

Cattāri ñāṇāni—
Four knowledges:

dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye ñāṇaṃ,
sammutiyā ñāṇaṃ. (11)
knowledge of the present phenomena, inferential
knowledge, knowledge of others’ minds, and conventional
knowledge.

Aparānipi cattāri ñāṇāni—
Another four knowledges:
dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ,
dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā
paṭipadāya ñāṇaṃ. (12)
knowing about suffering, the origin of suffering, the
cessation of suffering, and the practice that leads to the
cessation of suffering.

Cattāri sotāpattiyaṅgāni—
Four factors of stream-entry:

sappurisasaṃsevo, saddhammassavanaṃ,
yonisomanasikāro, dhammānudhammappaṭipatti.
(13)
associating with good people, listening to the true teaching,
proper attention, and practicing in line with the teaching.

Cattāri sotāpannassa aṅgāni.
Four factors of a stream-enterer.

Idhāvuso, ariyasāvako buddhe aveccappasādena
samannāgato hoti:
A noble disciple has experiential confidence in the Buddha:

‘itipi so bhagavā arahaṃ sammāsambuddho
vijjācaraṇasampanno sugato lokavidū anuttaro
purisadammasārathi satthā devamanussānaṃ
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 who wish to train,
teacher of gods and humans, awakened, blessed.’

Dhamme aveccappasādena samannāgato hoti:
They have experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko
ehipassiko opaneyyiko paccattaṃ veditabbo
viññūhī’ti.
‘The teaching is well explained by the Buddha—visible in
this very life, immediately effective, inviting inspection,
relevant, so that sensible people can know it for
themselves.’

Saṃghe aveccappasādena samannāgato hoti:
They have experiential confidence in the Saṅgha:

‘suppaṭipanno bhagavato sāvakasaṃgho
ujuppaṭipanno bhagavato sāvakasaṃgho
ñāyappaṭipanno bhagavato sāvakasaṃgho
sāmīcippaṭipanno bhagavato sāvakasaṃgho yadidaṃ
cattāri purisayugāni aṭṭha purisapuggalā, esa
bhagavato sāvakasaṃgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ
puññakkhettaṃ lokassā’ti.
‘The Saṅgha of the Buddha’s disciples is practicing the way
that’s good, straightforward, methodical, and proper. It
consists of the four pairs, the eight individuals. This is the
Saṅgha of the Buddha’s disciples that is worthy of offerings
dedicated to the gods, worthy of hospitality, worthy of a
religious donation, worthy of greeting with joined palms,
and is the supreme field of merit for the world.’

Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi
acchiddehi asabalehi akammāsehi bhujissehi
viññuppasatthehi aparāmaṭṭhehi
samādhisaṃvattanikehi. (14)
And a noble disciple’s ethical conduct is loved by the noble
ones, unbroken, impeccable, spotless, and unmarred,
liberating, praised by sensible people, not mistaken, and
leading to immersion.
Cattāri sāmaññaphalāni—
Four fruits of the ascetic life:

sotāpattiphalaṃ, sakadāgāmiphalaṃ,
anāgāmiphalaṃ, arahattaphalaṃ. (15)
stream-entry, once-return, non-return, and perfection.

Catasso dhātuyo—
Four elements:

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. (16)
earth, water, fire, and air.

Cattāro āhārā—
Four foods:

kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso
dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
(17)
solid food, whether coarse or fine; contact is the second,
mental intention the third, and consciousness the fourth.

Catasso viññāṇaṭṭhitiyo.
Four bases for consciousness to remain.

Rūpūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati
rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ
vuddhiṃ virūḷhiṃ vepullaṃ āpajjati;
As long as consciousness remains, it remains involved with
form, supported by form, founded on form. And with a
sprinkle of relishing, it grows, increases, and matures.

vedanūpāyaṃ vā āvuso …
Or consciousness remains involved with feeling …

saññūpāyaṃ vā, āvuso … pe …
Or consciousness remains involved with perception …

saṅkhārūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ
tiṭṭhati saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ
nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ
āpajjati. (18)
Or as long as consciousness remains, it remains involved
with choices, supported by choices, grounded on choices.
And with a sprinkle of relishing, it grows, increases, and
matures.

Cattāri agatigamanāni—
Four prejudices:

chandāgatiṃ gacchati, dosāgatiṃ gacchati,
mohāgatiṃ gacchati, bhayāgatiṃ gacchati. (19)
making decisions prejudiced by favoritism, hostility,
stupidity, and cowardice.

Cattāro taṇhuppādā—
Four things that give rise to craving.

cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā
uppajjati;
Craving arises in a mendicant for the sake of robes,

piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā
uppajjamānā uppajjati;
alms-food,

senāsanahetu vā, āvuso, bhikkhuno taṇhā
uppajjamānā uppajjati;
lodgings,

itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā
uppajjamānā uppajjati. (20)
or rebirth in this or that state.

Catasso paṭipadā—
Four ways of practice:

dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā
khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā
paṭipadā khippābhiññā. (21)
painful practice with slow insight, painful practice with swift
insight, pleasant practice with slow insight, and pleasant
practice with swift insight.

Aparāpi catasso paṭipadā—
Another four ways of practice:

akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā,
samā paṭipadā. (22)
impatient practice, patient practice, taming practice, and
calming practice.

Cattāri dhammapadāni—
Four basic principles:

anabhijjhā dhammapadaṃ, abyāpādo dhammapadaṃ,
sammāsati dhammapadaṃ, sammāsamādhi
dhammapadaṃ. (23)
contentment, good will, right mindfulness, and right
immersion.

Cattāri dhammasamādānāni—
Four ways of taking up practices.

atthāvuso, dhammasamādānaṃ
paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.
There is a way of taking up practices that is painful now and
results in future pain.
Atthāvuso, dhammasamādānaṃ
paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.
There is a way of taking up practices that is painful now but
results in future pleasure.

Atthāvuso, dhammasamādānaṃ paccuppannasukhaṃ
āyatiṃ dukkhavipākaṃ.
There is a way of taking up practices that is pleasant now
but results in future pain.

Atthāvuso, dhammasamādānaṃ
paccuppannasukhañceva āyatiñca sukhavipākaṃ.
(24)
There is a way of taking up practices that is pleasant now
and results in future pleasure.

Cattāro dhammakkhandhā—
Four spectrums of the teaching:

sīlakkhandho, samādhikkhandho, paññākkhandho,
vimuttikkhandho. (25)
ethics, immersion, wisdom, and freedom.

Cattāri balāni—
Four powers:

vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.
(26)
energy, mindfulness, immersion, and wisdom.

Cattāri adhiṭṭhānāni—
Four foundations:

paññādhiṭṭhānaṃ, saccādhiṭṭhānaṃ,
cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ. (27)
the foundations of wisdom, truth, generosity, and peace.

Cattāri pañhabyākaraṇāni—
Four ways of answering questions.

ekaṃsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo
pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.
(28)
There is a question that should be answered definitively.
There is a question that should be answered analytically.
There is a question that should be answered with a counter-
question. There is a question that should be set aside.

Cattāri kammāni—
Four deeds.

atthāvuso, kammaṃ kaṇhaṃ kaṇhavipākaṃ.
There are deeds that are dark with dark result.

Atthāvuso, kammaṃ sukkaṃ sukkavipākaṃ.
There are deeds that are bright with bright result.

Atthāvuso, kammaṃ kaṇhasukkaṃ
kaṇhasukkavipākaṃ.
There are deeds that are dark and bright with dark and
bright result.

Atthāvuso, kammaṃ akaṇhaasukkaṃ
akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.
(29)
There are neither dark nor bright deeds with neither dark
nor bright results, which lead to the end of deeds.

Cattāro sacchikaraṇīyā dhammā—
Four things to be realized.
pubbenivāso satiyā sacchikaraṇīyo;
Past lives are to be realized through recollection.

sattānaṃ cutūpapāto cakkhunā sacchikaraṇīyo;
The passing away and rebirth of sentient beings is to be
realized through vision.

aṭṭha vimokkhā kāyena sacchikaraṇīyā;
The eight liberations are to be realized through direct
meditative experience.

āsavānaṃ khayo paññāya sacchikaraṇīyo. (30)
The ending of defilements is to be realized through wisdom.

Cattāro oghā—
Four floods:

kāmogho, bhavogho, diṭṭhogho, avijjogho. (31)
sensuality, desire for rebirth, views, and ignorance.

Cattāro yogā—
Four bonds:

kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. (32)
sensuality, desire for rebirth, views, and ignorance.

Cattāro visaññogā—
Four detachments:

kāmayogavisaññogo, bhavayogavisaññogo,
diṭṭhiyogavisaññogo, avijjāyogavisaññogo. (33)
detachment from the bonds of sensuality, desire for rebirth,
views, and ignorance.

Cattāro ganthā—
Four ties:
abhijjhā kāyagantho, byāpādo kāyagantho,
sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso
kāyagantho. (34)
the personal ties to covetousness, ill will, misapprehension
of precepts and observances, and the insistence that this is
the only truth.

Cattāri upādānāni—
Four kinds of grasping:

kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ,
attavādupādānaṃ. (35)
grasping at sensual pleasures, views, precepts and
observances, and theories of a self.

Catasso yoniyo—
Four kinds of reproduction:

aṇḍajayoni, jalābujayoni, saṃsedajayoni,
opapātikayoni. (36)
reproduction for creatures born from an egg, from a womb,
from moisture, or spontaneously.

Catasso gabbhāvakkantiyo.
Four kinds of conception.

Idhāvuso, ekacco asampajāno mātukucchiṃ
okkamati, asampajāno mātukucchismiṃ ṭhāti,
asampajāno mātukucchimhā nikkhamati, ayaṃ
paṭhamā gabbhāvakkanti.
Someone is unaware when conceived in their mother’s
womb, unaware as they remain there, and unaware as they
emerge. This is the first kind of conception.
Puna caparaṃ, āvuso, idhekacco sampajāno
mātukucchiṃ okkamati, asampajāno
mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā
nikkhamati, ayaṃ dutiyā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their
mother’s womb, but unaware as they remain there, and
unaware as they emerge. This is the second kind of
conception.

Puna caparaṃ, āvuso, idhekacco sampajāno
mātukucchiṃ okkamati, sampajāno mātukucchismiṃ
ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ
tatiyā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their
mother’s womb, aware as they remain there, but unaware
as they emerge. This is the third kind of conception.

Puna caparaṃ, āvuso, idhekacco sampajāno
mātukucchiṃ okkamati, sampajāno mātukucchismiṃ
ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṃ
catutthā gabbhāvakkanti. (37)
Furthermore, someone is aware when conceived in their
mother’s womb, aware as they remain there, and aware as
they emerge. This is the fourth kind of conception.

Cattāro attabhāvapaṭilābhā.
Four kinds of reincarnation.

Atthāvuso, attabhāvapaṭilābho, yasmiṃ
attabhāvapaṭilābhe attasañcetanāyeva kamati, no
parasañcetanā.
There is a reincarnation where only one’s own intention is
effective, not that of others.

Atthāvuso, attabhāvapaṭilābho, yasmiṃ
attabhāvapaṭilābhe parasañcetanāyeva kamati, no
attasañcetanā.
There is a reincarnation where only the intention of others
is effective, not one’s own.

Atthāvuso, attabhāvapaṭilābho, yasmiṃ
attabhāvapaṭilābhe attasañcetanā ceva kamati
parasañcetanā ca.
There is a reincarnation where both one’s own and others’
intentions are effective.

Atthāvuso, attabhāvapaṭilābho, yasmiṃ
attabhāvapaṭilābhe neva attasañcetanā kamati, no
parasañcetanā. (38)
There is a reincarnation where neither one’s own nor
others’ intentions are effective.

Catasso dakkhiṇāvisuddhiyo.
Four ways of purifying a religious donation.

Atthāvuso, dakkhiṇā dāyakato visujjhati no
paṭiggāhakato.
There’s a religious donation that’s purified by the giver, not
the recipient.

Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no
dāyakato.
There’s a religious donation that’s purified by the recipient,
not the giver.

Atthāvuso, dakkhiṇā neva dāyakato visujjhati no
paṭiggāhakato.
There’s a religious donation that’s purified by neither the
giver nor the recipient.

Atthāvuso, dakkhiṇā dāyakato ceva visujjhati
paṭiggāhakato ca. (39)
There’s a religious donation that’s purified by both the
giver and the recipient.

Cattāri saṅgahavatthūni—
Four ways of being inclusive:

dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā. (40)
giving, kindly words, taking care, and equality.

Cattāro anariyavohārā—
Four ignoble expressions:

musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.
(41)
speech that’s false, divisive, harsh, or nonsensical.

Cattāro ariyavohārā—
Four noble expressions:

musāvādā veramaṇī, pisuṇāya vācāya veramaṇī,
pharusāya vācāya veramaṇī, samphappalāpā
veramaṇī. (42)
refraining from speech that’s false, divisive, harsh, or
nonsensical.

Aparepi cattāro anariyavohārā—
Another four ignoble expressions:

adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute
mutavāditā, aviññāte viññātavāditā. (43)
saying you’ve seen, heard, thought, or known something,
but you haven’t.

Aparepi cattāro ariyavohārā—
Another four noble expressions:
adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute
amutavāditā, aviññāte aviññātavāditā. (44)
saying you haven’t seen, heard, thought, or known
something, and you haven’t.

Aparepi cattāro anariyavohārā—
Another four ignoble expressions:

diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute
amutavāditā, viññāte aviññātavāditā. (45)
saying you haven’t seen, heard, thought, or known
something, and you have.

Aparepi cattāro ariyavohārā—
Another four noble expressions:

diṭṭhe diṭṭhavāditā, sute sutavāditā, mute
mutavāditā, viññāte viññātavāditā. (46)
saying you’ve seen, heard, thought, or known something,
and you have.

Cattāro puggalā.
Four persons.

Idhāvuso, ekacco puggalo attantapo hoti
attaparitāpanānuyogamanuyutto.
One person mortifies themselves, committed to the practice
of mortifying themselves.

Idhāvuso, ekacco puggalo parantapo hoti
paraparitāpanānuyogamanuyutto.
One person mortifies others, committed to the practice of
mortifying others.

Idhāvuso, ekacco puggalo attantapo ca hoti
attaparitāpanānuyogamanuyutto, parantapo ca
paraparitāpanānuyogamanuyutto.
One person mortifies themselves and others, committed to
the practice of mortifying themselves and others.

Idhāvuso, ekacco puggalo neva attantapo hoti na
attaparitāpanānuyogamanuyutto na parantapo na
paraparitāpanānuyogamanuyutto.
One person doesn’t mortify either themselves or others,
committed to the practice of not mortifying themselves or
others.

So anattantapo aparantapo diṭṭheva dhamme
nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī
brahmabhūtena attanā viharati. (47)
They live without wishes in the present life, extinguished,
cooled, experiencing bliss, having become holy in
themselves.

Aparepi cattāro puggalā.
Another four persons.

Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti
no parahitāya.
One person practices to benefit themselves, but not others.

Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti
no attahitāya.
One person practices to benefit others, but not themselves.

Idhāvuso, ekacco puggalo neva attahitāya paṭipanno
hoti no parahitāya.
One person practices to benefit neither themselves nor
others.

Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno
hoti parahitāya ca. (48)
One person practices to benefit both themselves and
others.

Aparepi cattāro puggalā—
Another four persons:

tamo tamaparāyano, tamo jotiparāyano, joti
tamaparāyano, joti jotiparāyano. (49)
the dark bound for darkness, the dark bound for light, the
light bound for darkness, and the light bound for light.

Aparepi cattāro puggalā—
Another four persons:

samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko,
samaṇesu samaṇasukhumālo. (50)
the confirmed ascetic, the white lotus ascetic, the pink lotus
ascetic, and the exquisite ascetic of ascetics.

Ime kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena cattāro dhammā
sammadakkhātā;
These are the teachings grouped by four that have been
rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya
hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is finished.

5. Pañcaka
5. Fives
Atthi kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena pañca dhammā
sammadakkhātā.
There are teachings grouped by five that have been rightly
explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya
hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

Katame pañca?
What are the teachings grouped by five?

Pañcakkhandhā.
Five aggregates:

Rūpakkhandho vedanākkhandho saññākkhandho
saṅkhārakkhandho viññāṇakkhandho. (1)
form, feeling, perception, choices, and consciousness.

Pañcupādānakkhandhā.
Five grasping aggregates:

Rūpupādānakkhandho vedanupādānakkhandho
saññupādānakkhandho saṅkhārupādānakkhandho
viññāṇupādānakkhandho. (2)
form, feeling, perception, choices, and consciousness.

Pañca kāmaguṇā.
Five kinds of sensual stimulation.

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā
kāmūpasañhitā rajanīyā,
Sights known by the eye that are likable, desirable,
agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā …
Sounds known by the ear …

ghānaviññeyyā gandhā …
Smells known by the nose …

jivhāviññeyyā rasā …
Tastes known by the tongue …

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā
piyarūpā kāmūpasañhitā rajanīyā. (3)
Touches known by the body that are likable, desirable,
agreeable, pleasant, sensual, and arousing.

Pañca gatiyo—
Five destinations:

nirayo, tiracchānayoni, pettivisayo, manussā, devā.
(4)
hell, the animal realm, the ghost realm, humanity, and the
gods.

Pañca macchariyāni—
Five kinds of stinginess:

āvāsamacchariyaṃ, kulamacchariyaṃ,
lābhamacchariyaṃ, vaṇṇamacchariyaṃ,
dhammamacchariyaṃ. (5)
stinginess with dwellings, families, material possessions,
praise, and the teachings.

Pañca nīvaraṇāni—
Five hindrances:

kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ,
thinamiddhanīvaraṇaṃ,
uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ.
(6)
sensual desire, ill will, dullness and drowsiness, restlessness
and remorse, and doubt.

Pañca orambhāgiyāni saṃyojanāni—
Five lower fetters:

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso,
kāmacchando, byāpādo. (7)
identity view, doubt, misapprehension of precepts and
observances, sensual desire, and ill will.

Pañca uddhambhāgiyāni saṃyojanāni—
Five higher fetters:

rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā. (8)
desire for rebirth in the realm of luminous form, desire for
rebirth in the formless realm, conceit, restlessness, and
ignorance.

Pañca sikkhāpadāni—
Five precepts:

pāṇātipātā veramaṇī, adinnādānā veramaṇī,
kāmesumicchācārā veramaṇī, musāvādā veramaṇī,
surāmerayamajjappamādaṭṭhānā veramaṇī. (9)
refraining from killing living creatures, stealing, sexual
misconduct, lying, and drinking alcohol, which is a basis for
negligence.

Pañca abhabbaṭṭhānāni.
Five things that can’t be done.

Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ
jīvitā voropetuṃ. Abhabbo khīṇāsavo bhikkhu
adinnaṃ theyyasaṅkhātaṃ ādiyituṃ. Abhabbo
khīṇāsavo bhikkhu methunaṃ dhammaṃ
paṭisevituṃ. Abhabbo khīṇāsavo bhikkhu
sampajānamusā bhāsituṃ. Abhabbo khīṇāsavo
bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ,
seyyathāpi pubbe āgārikabhūto. (10)
A mendicant with defilements ended can’t deliberately take
the life of a living creature, take something with the
intention to steal, have sex, tell a deliberate lie, or store up
goods for their own enjoyment like they did as a lay person.

Pañca byasanāni—
Five losses:

ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ,
sīlabyasanaṃ, diṭṭhibyasanaṃ.
loss of relatives, wealth, health, ethics, and view.

Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu
vā rogabyasanahetu vā kāyassa bhedā paraṃ maraṇā
apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
It is not because of loss of relatives, wealth, or health that
sentient beings, when their body breaks up, after death, are
reborn in a place of loss, a bad place, the underworld, hell.

Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ
vinipātaṃ nirayaṃ upapajjanti. (11)
It is because of loss of ethics or view that sentient beings,
when their body breaks up, after death, are reborn in a
place of loss, a bad place, the underworld, hell.

Pañca sampadā—
Five endowments:
ñātisampadā, bhogasampadā, ārogyasampadā,
sīlasampadā, diṭṭhisampadā.
endowment with relatives, wealth, health, ethics, and view.

Nāvuso, sattā ñātisampadāhetu vā
bhogasampadāhetu vā ārogyasampadāhetu vā
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ
upapajjanti.
It is not because of endowment with family, wealth, or
health that sentient beings, when their body breaks up,
after death, are reborn in a good place, a heavenly realm.

Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu
vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ
lokaṃ upapajjanti. (12)
It is because of endowment with ethics or view that sentient
beings, when their body breaks up, after death, are reborn
in a good place, a heavenly realm.

Pañca ādīnavā dussīlassa sīlavipattiyā.
Five drawbacks for an unethical person because of their
failure in ethics.

Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṃ
mahatiṃ bhogajāniṃ nigacchati,
Firstly, an unethical person loses substantial wealth on
account of negligence.

ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
This is the first drawback.

Puna caparaṃ, āvuso, dussīlassa sīlavipannassa
pāpako kittisaddo abbhuggacchati,
Furthermore, an unethical person gets a bad reputation.

ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.
This is the second drawback.

Puna caparaṃ, āvuso, dussīlo sīlavipanno yaññadeva
parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi
brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi
samaṇaparisaṃ, avisārado upasaṅkamati
maṅkubhūto,
Furthermore, an unethical person enters any kind of
assembly timid and embarrassed, whether it’s an assembly
of aristocrats, brahmins, householders, or ascetics.

ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.
This is the third drawback.

Puna caparaṃ, āvuso, dussīlo sīlavipanno sammūḷho
kālaṃ karoti,
Furthermore, an unethical person dies feeling lost.

ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.
This is the fourth drawback.

Puna caparaṃ, āvuso, dussīlo sīlavipanno kāyassa
bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ
nirayaṃ upapajjati,
Furthermore, an unethical person, when their body breaks
up, after death, is reborn in a place of loss, a bad place, the
underworld, hell.

ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā. (13)
This is the fifth drawback.

Pañca ānisaṃsā sīlavato sīlasampadāya.
Five benefits for an ethical person because of their
accomplishment in ethics.
Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṃ
mahantaṃ bhogakkhandhaṃ adhigacchati,
Firstly, an ethical person gains substantial wealth on
account of diligence.

ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.
This is the first benefit.

Puna caparaṃ, āvuso, sīlavato sīlasampannassa
kalyāṇo kittisaddo abbhuggacchati,
Furthermore, an ethical person gets a good reputation.

ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.
This is the second benefit.

Puna caparaṃ, āvuso, sīlavā sīlasampanno yaññadeva
parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi
brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi
samaṇaparisaṃ, visārado upasaṅkamati
amaṅkubhūto,
Furthermore, an ethical person enters any kind of assembly
bold and self-assured, whether it’s an assembly of
aristocrats, brahmins, householders, or ascetics.

ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.
This is the third benefit.

Puna caparaṃ, āvuso, sīlavā sīlasampanno
asammūḷho kālaṃ karoti,
Furthermore, an ethical person dies not feeling lost.

ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.
This is the fourth benefit.

Puna caparaṃ, āvuso, sīlavā sīlasampanno kāyassa
bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ
upapajjati,
Furthermore, when an ethical person’s body breaks up,
after death, they’re reborn in a good place, a heavenly
realm.

ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya. (14)
This is the fifth benefit.

Codakena, āvuso, bhikkhunā paraṃ codetukāmena
pañca dhamme ajjhattaṃ upaṭṭhapetvā paro
codetabbo.
A mendicant who wants to accuse another should first
establish five things in themselves.

Kālena vakkhāmi no akālena,
I will speak at the right time, not at the wrong time.

bhūtena vakkhāmi no abhūtena,
I will speak truthfully, not falsely.

saṇhena vakkhāmi no pharusena,
I will speak gently, not harshly.

atthasaṃhitena vakkhāmi no anatthasaṃhitena,
I will speak beneficially, not harmfully.

mettacittena vakkhāmi no dosantarenāti.
I will speak lovingly, not from secret hate.

Codakena, āvuso, bhikkhunā paraṃ codetukāmena
ime pañca dhamme ajjhattaṃ upaṭṭhapetvā paro
codetabbo. (15)
A mendicant who wants to accuse another should first
establish these five things in themselves.

Pañca padhāniyaṅgāni.
Five factors that support meditation.

Idhāvuso, bhikkhu saddho hoti, saddahati
tathāgatassa bodhiṃ:
A mendicant has faith in the Realized One’s awakening:

‘itipi so bhagavā arahaṃ sammāsambuddho
vijjācaraṇasampanno sugato, lokavidū anuttaro
purisadammasārathi satthā devamanussānaṃ 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 who wish to train,
teacher of gods and humans, awakened, blessed.’

Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā
samannāgato nātisītāya nāccuṇhāya majjhimāya
padhānakkhamāya.
They are rarely ill or unwell. Their stomach digests well,
being neither too hot nor too cold, but just right, and fit for
meditation.

Asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā
satthari vā viññūsu vā sabrahmacārīsu.
They’re not devious or deceitful. They reveal themselves
honestly to the Teacher or sensible spiritual companions.

Āraddhavīriyo viharati akusalānaṃ dhammānaṃ
pahānāya kusalānaṃ dhammānaṃ upasampadāya
thāmavā daḷhaparakkamo anikkhittadhuro kusalesu
dhammesu.
They live with energy roused up for giving up unskillful
qualities and embracing skillful qualities. They’re strong,
staunchly vigorous, not slacking off when it comes to
developing skillful qualities.
Paññavā hoti udayatthagāminiyā paññāya
samannāgato ariyāya nibbedhikāya
sammādukkhakkhayagāminiyā. (16)
They’re wise. They have the wisdom of arising and passing
away which is noble, penetrative, and leads to the complete
ending of suffering.

Pañca suddhāvāsā—
Five pure abodes:

avihā, atappā, sudassā, sudassī, akaniṭṭhā. (17)
Aviha, Atappa, the Gods Fair to See, the Fair Seeing Gods,
and Akaniṭṭha.

Pañca anāgāmino—
Five non-returners:

antarāparinibbāyī, upahaccaparinibbāyī,
asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī,
uddhaṃsotoakaniṭṭhagāmī. (18)
one who is extinguished between one life and the next, one
who is extinguished upon landing, one who is extinguished
without extra effort, one who is extinguished with extra
effort, and one who heads upstream, going to the Akaniṭṭha
realm.

Pañca cetokhilā.
Five kinds of emotional barrenness.

Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati
nādhimuccati na sampasīdati.
Firstly, a mendicant has doubts about the Teacher. They’re
uncertain, undecided, and lacking confidence.

Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati
nādhimuccati na sampasīdati, tassa cittaṃ na namati
ātappāya anuyogāya sātaccāya padhānāya, yassa
cittaṃ na namati ātappāya anuyogāya sātaccāya
padhānāya, ayaṃ paṭhamo cetokhilo.
This being so, their mind doesn’t incline toward keenness,
commitment, persistence, and striving. This is the first kind
of emotional barrenness.

Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati
vicikicchati … pe …
Furthermore, a mendicant has doubts about the teaching …

saṃghe kaṅkhati vicikicchati …
the Saṅgha …

sikkhāya kaṅkhati vicikicchati …
the training …

sabrahmacārīsu kupito hoti anattamano āhatacitto
khilajāto.
A mendicant is angry and upset with their spiritual
companions, resentful and closed off.

Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti
anattamano āhatacitto khilajāto, tassa cittaṃ na
namati ātappāya anuyogāya sātaccāya padhānāya,
yassa cittaṃ na namati ātappāya anuyogāya sātaccāya
padhānāya, ayaṃ pañcamo cetokhilo. (19)
This being so, their mind doesn’t incline toward keenness,
commitment, persistence, and striving. This is the fifth kind
of emotional barrenness.

Pañca cetasovinibandhā.
Five emotional shackles.

Idhāvuso, bhikkhu kāmesu avītarāgo hoti
avigatacchando avigatapemo avigatapipāso
avigatapariḷāho avigatataṇho.
Firstly, a mendicant isn’t free of greed, desire, fondness,
thirst, passion, and craving for sensual pleasures.

Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti
avigatacchando avigatapemo avigatapipāso
avigatapariḷāho avigatataṇho, tassa cittaṃ na namati
ātappāya anuyogāya sātaccāya padhānāya.

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya
padhānāya.
This being so, their mind doesn’t incline toward keenness,
commitment, persistence, and striving.

Ayaṃ paṭhamo cetaso vinibandho.
This is the first emotional shackle.

Puna caparaṃ, āvuso, bhikkhu kāye avītarāgo hoti …
pe …
Furthermore, a mendicant isn’t free of greed for the body
…

rūpe avītarāgo hoti … pe …
They’re not free of greed for form …

puna caparaṃ, āvuso, bhikkhu yāvadatthaṃ
udarāvadehakaṃ bhuñjitvā seyyasukhaṃ
passasukhaṃ middhasukhaṃ anuyutto viharati … pe
…
They eat as much as they like until their bellies are full,
then indulge in the pleasures of sleeping, lying, and
drowsing …

puna caparaṃ, āvuso, bhikkhu aññataraṃ
devanikāyaṃ paṇidhāya brahmacariyaṃ carati:
‘imināhaṃ sīlena vā vatena vā tapena vā
brahmacariyena vā devo vā bhavissāmi devaññataro
vā’ti.
They live the spiritual life hoping to be reborn in one of the
orders of gods, thinking: ‘By this precept or observance or
mortification or spiritual life, may I become one of the
gods!’

Yo so, āvuso, bhikkhu aññataraṃ devanikāyaṃ
paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena
vā vatena vā tapena vā brahmacariyena vā devo vā
bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati
ātappāya anuyogāya sātaccāya padhānāya. Yassa
cittaṃ na namati ātappāya anuyogāya sātaccāya
padhānāya.
This being so, their mind doesn’t incline toward keenness,
commitment, persistence, and striving.

Ayaṃ pañcamo cetaso vinibandho. (20)
This is the fifth emotional shackle.

Pañcindriyāni—
Five faculties:

cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ,
jivhindriyaṃ, kāyindriyaṃ. (21)
eye, ear, nose, tongue, and body.

Aparānipi pañcindriyāni—
Another five faculties:

sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ,
domanassindriyaṃ, upekkhindriyaṃ. (22)
pleasure, pain, happiness, sadness, and equanimity.

Aparānipi pañcindriyāni—
Another five faculties:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ,
samādhindriyaṃ, paññindriyaṃ. (23)
faith, energy, mindfulness, immersion, and wisdom.

Pañca nissaraṇiyā dhātuyo.
Five elements of escape.

Idhāvuso, bhikkhuno kāme manasikaroto kāmesu
cittaṃ na pakkhandati na pasīdati na santiṭṭhati na
vimuccati.
Take a case where a mendicant focuses on sensual
pleasures, but their mind isn’t eager, confident, settled, and
decided about them.

Nekkhammaṃ kho panassa manasikaroto
nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati
vimuccati.
But when they focus on renunciation, their mind is eager,
confident, settled, and decided about it.

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ
suvimuttaṃ visaṃyuttaṃ kāmehi.
Their mind is in a good state, well developed, well risen,
well freed, and well detached from sensual pleasures.

Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā,
mutto so tehi, na so taṃ vedanaṃ 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.

Idamakkhātaṃ kāmānaṃ nissaraṇaṃ. (24.1)
This is how the escape from sensual pleasures is explained.
Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ
manasikaroto byāpāde cittaṃ na pakkhandati na
pasīdati na santiṭṭhati na vimuccati.
Take another case where a mendicant focuses on ill will, but
their mind isn’t eager …

Abyāpādaṃ kho panassa manasikaroto abyāpāde
cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on good will, their mind is eager …

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ
suvimuttaṃ visaṃyuttaṃ byāpādena.
Their mind is in a good state … well detached from ill will.

Ye ca byāpādapaccayā uppajjanti āsavā vighātā
pariḷāhā, mutto so tehi, na so taṃ vedanaṃ 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.

Idamakkhātaṃ byāpādassa nissaraṇaṃ. (24.2)
This is how the escape from ill will is explained.

Puna caparaṃ, āvuso, bhikkhuno vihesaṃ
manasikaroto vihesāya cittaṃ na pakkhandati na
pasīdati na santiṭṭhati na vimuccati.
Take another case where a mendicant focuses on harming,
but their mind isn’t eager …

Avihesaṃ kho panassa manasikaroto avihesāya
cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on compassion, their mind is eager …

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ
suvimuttaṃ visaṃyuttaṃ vihesāya.
Their mind is in a good state … well detached from
harming.

Ye ca vihesāpaccayā uppajjanti āsavā vighātā
pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.
They’re freed from the distressing and feverish defilements
that arise because of harming, so they don’t experience that
kind of feeling.

Idamakkhātaṃ vihesāya nissaraṇaṃ. (24.3)
This is how the escape from harming is explained.

Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto
rūpesu cittaṃ na pakkhandati na pasīdati na
santiṭṭhati na vimuccati.
Take another case where a mendicant focuses on form, but
their mind isn’t eager …

Arūpaṃ kho panassa manasikaroto arūpe cittaṃ
pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on the formless, their mind is eager …

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ
suvimuttaṃ visaṃyuttaṃ rūpehi.
Their mind is in a good state … well detached from forms.

Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā,
mutto so tehi, na so taṃ vedanaṃ vedeti.
They’re freed from the distressing and feverish defilements
that arise because of form, so they don’t experience that
kind of feeling.

Idamakkhātaṃ rūpānaṃ nissaraṇaṃ. (24.4)
This is how the escape from forms is explained.
Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ
manasikaroto sakkāye cittaṃ na pakkhandati na
pasīdati na santiṭṭhati na vimuccati.
Take a case where a mendicant focuses on identity, but
their mind isn’t eager, confident, settled, and decided about
it.

Sakkāyanirodhaṃ kho panassa manasikaroto
sakkāyanirodhe cittaṃ pakkhandati pasīdati
santiṭṭhati vimuccati.
But when they focus on the ending of identity, their mind is
eager, confident, settled, and decided about it.

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ
suvimuttaṃ visaṃyuttaṃ sakkāyena.
Their mind is in a good state, well developed, well risen,
well freed, and well detached from identity.

Ye ca sakkāyapaccayā uppajjanti āsavā vighātā
pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.
They’re freed from the distressing and feverish defilements
that arise because of identity, so they don’t experience that
kind of feeling.

Idamakkhātaṃ sakkāyassa nissaraṇaṃ. (24.5)
This is how the escape from identity is explained.

Pañca vimuttāyatanāni.
Five opportunities for freedom.

Idhāvuso, bhikkhuno satthā dhammaṃ deseti
aññataro vā garuṭṭhāniyo sabrahmacārī.
Firstly, the Teacher or a respected spiritual companion
teaches Dhamma to a mendicant.
Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ
deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā
tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti
dhammapaṭisaṃvedī ca.
That mendicant feels inspired by the meaning and the
teaching in that Dhamma, no matter how the Teacher or a
respected spiritual companion teaches it.

Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino
pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa
kāyo passambhati, passaddhakāyo sukhaṃ vedeti,
sukhino cittaṃ 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.

Idaṃ paṭhamaṃ vimuttāyatanaṃ. (25.1)
This is the first opportunity for freedom.

Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā
dhammaṃ deseti aññataro vā garuṭṭhāniyo
sabrahmacārī, api ca kho yathāsutaṃ
yathāpariyattaṃ dhammaṃ vitthārena paresaṃ
deseti … pe …
Furthermore, it may be that neither the Teacher nor a
respected spiritual companion teaches Dhamma to a
mendicant. But the mendicant teaches Dhamma in detail to
others as they learned and memorized it. …

api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ
vitthārena sajjhāyaṃ karoti … pe …
Or the mendicant recites the teaching in detail as they
learned and memorized it. …
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ
cetasā anuvitakketi anuvicāreti manasānupekkhati …
pe …
Or the mendicant thinks about and considers the teaching
in their heart, examining it with the mind as they learned
and memorized it. …

api ca khvassa aññataraṃ samādhinimittaṃ
suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ
suppaṭividdhaṃ paññāya.
Or a meditation subject as a foundation of immersion is
properly grasped, attended, borne in mind, and
comprehended with wisdom.

Yathā yathā, āvuso, bhikkhuno aññataraṃ
samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ
sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so
tasmiṃ dhamme atthapaṭisaṃvedī ca hoti
dhammapaṭisaṃvedī ca.
That mendicant feels inspired by the meaning and the
teaching in that Dhamma, no matter how a meditation
subject as a foundation of immersion is properly grasped,
attended, borne in mind, and comprehended with wisdom.

Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino
pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa
kāyo passambhati, passaddhakāyo sukhaṃ vedeti,
sukhino cittaṃ 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.

Idaṃ pañcamaṃ vimuttāyatanaṃ. (25.2–5.)
This is the fifth opportunity for freedom.
Pañca vimuttiparipācanīyā saññā—
Five perceptions that ripen in freedom:

aniccasaññā, anicce dukkhasaññā, dukkhe
anattasaññā, pahānasaññā, virāgasaññā. (26)
the perception of impermanence, the perception of
suffering in impermanence, the perception of not-self in
suffering, the perception of giving up, and the perception of
fading away.

Ime kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena pañca dhammā
sammadakkhātā;
These are the teachings grouped by five that have been
rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya
hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

6. Chakka
6. Sixes

Atthi kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena cha dhammā
sammadakkhātā;
There are teachings grouped by six that have been rightly
explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya
hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

Katame cha?
What are the teachings grouped by six?
Cha ajjhattikāni āyatanāni—
Six interior sense fields:

cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ,
jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. (1)
eye, ear, nose, tongue, body, and mind.

Cha bāhirāni āyatanāni—
Six exterior sense fields:

rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ,
rasāyatanaṃ, phoṭṭhabbāyatanaṃ, dhammāyatanaṃ.
(2)
sights, sounds, smells, tastes, touches, and thoughts.

Cha viññāṇakāyā—
Six classes of consciousness:

cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ,
jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. (3)
eye, ear, nose, tongue, body, and mind consciousness.

Cha phassakāyā—
Six classes of contact:

cakkhusamphasso, sotasamphasso, ghānasamphasso,
jivhāsamphasso, kāyasamphasso, manosamphasso. (4)
contact through the eye, ear, nose, tongue, body, and mind.

Cha vedanākāyā—
Six classes of feeling:

cakkhusamphassajā vedanā, sotasamphassajā vedanā,
ghānasamphassajā vedanā, jivhāsamphassajā vedanā,
kāyasamphassajā vedanā, manosamphassajā vedanā.
(5)
feeling born of contact through the eye, ear, nose, tongue,
body, and mind.

Cha saññākāyā—
Six classes of perception:

rūpasaññā, saddasaññā, gandhasaññā, rasasaññā,
phoṭṭhabbasaññā, dhammasaññā. (6)
perceptions of sights, sounds, smells, tastes, touches, and
thoughts.

Cha sañcetanākāyā—
Six bodies of intention:

rūpasañcetanā, saddasañcetanā, gandhasañcetanā,
rasasañcetanā, phoṭṭhabbasañcetanā,
dhammasañcetanā. (7)
intention regarding sights, sounds, smells, tastes, touches,
and thoughts.

Cha taṇhākāyā—
Six classes of craving:

rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā,
phoṭṭhabbataṇhā, dhammataṇhā. (8)
craving for sights, sounds, smells, tastes, touches, and
thoughts.

Cha agāravā.
Six kinds of disrespect.

Idhāvuso, bhikkhu satthari agāravo viharati
appatisso; dhamme agāravo viharati appatisso;
saṃghe agāravo viharati appatisso; sikkhāya agāravo
viharati appatisso; appamāde agāravo viharati
appatisso; paṭisanthāre agāravo viharati appatisso.
(9)
A mendicant lacks respect and reverence for the Teacher,
the teaching, and the Saṅgha, the training, diligence, and
hospitality.

Cha gāravā.
Six kinds of respect.

Idhāvuso, bhikkhu satthari sagāravo viharati
sappatisso; dhamme sagāravo viharati sappatisso;
saṅghe sagāravo viharati sappatisso; sikkhāya
sagāravo viharati sappatisso; appamāde sagāravo
viharati sappatisso; paṭisanthāre sagāravo viharati
sappatisso. (10)
A mendicant has respect and reverence for the Teacher, the
teaching, and the Saṅgha, the training, diligence, and
hospitality.

Cha somanassūpavicārā.
Six preoccupations with happiness.

Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ
upavicarati;
Seeing a sight with the eye, one is preoccupied with a sight
that’s a basis for happiness.

sotena saddaṃ sutvā …
Hearing a sound with the ear …

ghānena gandhaṃ ghāyitvā …
Smelling an odor with the nose …

jivhāya rasaṃ sāyitvā …
Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā.
Feeling a touch with the body …

Manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ
dhammaṃ upavicarati. (11)
Knowing a thought with the mind, one is preoccupied with a
thought that’s a basis for happiness.

Cha domanassūpavicārā.
Six preoccupations with sadness.

Cakkhunā rūpaṃ disvā domanassaṭṭhāniyaṃ rūpaṃ
upavicarati … pe …
Seeing a sight with the eye, one is preoccupied with a sight
that’s a basis for sadness. …

manasā dhammaṃ viññāya domanassaṭṭhāniyaṃ
dhammaṃ upavicarati. (12)
Knowing a thought with the mind, one is preoccupied with a
thought that’s a basis for sadness.

Cha upekkhūpavicārā.
Six preoccupations with equanimity.

Cakkhunā rūpaṃ disvā upekkhāṭṭhāniyaṃ rūpaṃ
upavicarati … pe …
Seeing a sight with the eye, one is preoccupied with a sight
that’s a basis for equanimity. …

manasā dhammaṃ viññāya upekkhāṭṭhāniyaṃ
dhammaṃ upavicarati. (13)
Knowing a thought with the mind, one is preoccupied with a
thought that’s a basis for equanimity.

Cha sāraṇīyā dhammā.
Six warm-hearted qualities.
Idhāvuso, bhikkhuno mettaṃ kāyakammaṃ
paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho
ca.
Firstly, a mendicant consistently treats their spiritual
companions with bodily kindness, both in public and in
private.

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo
saṅgahāya avivādāya sāmaggiyā ekībhāvāya
saṃvattati. (14.1)
This warm-hearted quality makes for fondness and respect,
conducing to inclusion, harmony, and unity, without
quarreling.

Puna caparaṃ, āvuso, bhikkhuno mettaṃ
vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu
āvi ceva raho ca.
Furthermore, a mendicant consistently treats their spiritual
companions with verbal kindness, both in public and in
private.

Ayampi dhammo sāraṇīyo … pe … ekībhāvāya
saṃvattati. (14.2)
This too is a warm-hearted quality.

Puna caparaṃ, āvuso, bhikkhuno mettaṃ
manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu
āvi ceva raho ca.
Furthermore, a mendicant consistently treats their spiritual
companions with mental kindness, both in public and in
private.

Ayampi dhammo sāraṇīyo … pe … ekībhāvāya
saṃvattati. (14.3)
This too is a warm-hearted quality.
Puna caparaṃ, āvuso, bhikkhu ye te lābhā dhammikā
dhammaladdhā antamaso pattapariyāpannamattampi,
tathārūpehi lābhehi appaṭivibhattabhogī hoti
sīlavantehi sabrahmacārīhi sādhāraṇabhogī.
Furthermore, a mendicant shares without reservation any
material possessions they have gained by legitimate means,
even the food placed in the alms-bowl, using them in
common with their ethical spiritual companions.

Ayampi dhammo sāraṇīyo … pe … ekībhāvāya
saṃvattati. (14.4)
This too is a warm-hearted quality.

Puna caparaṃ, āvuso, bhikkhu yāni tāni sīlāni
akhaṇḍāni acchiddāni asabalāni akammāsāni
bhujissāni viññuppasatthāni aparāmaṭṭhāni
samādhisaṃvattanikāni, tathārūpesu sīlesu
sīlasāmaññagato viharati sabrahmacārīhi āvi ceva
raho ca.
Furthermore, a mendicant lives according to the precepts
shared with their spiritual companions, both in public and
in private. Those precepts are unbroken, impeccable,
spotless, and unmarred, liberating, praised by sensible
people, not mistaken, and leading to immersion.

Ayampi dhammo sāraṇīyo … pe … ekībhāvāya
saṃvattati. (14.5)
This too is a warm-hearted quality.

Puna caparaṃ, āvuso, bhikkhu yāyaṃ diṭṭhi ariyā
niyyānikā niyyāti takkarassa sammā
dukkhakkhayāya, tathārūpāya diṭṭhiyā
diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva
raho ca.
They live according to the view shared with their spiritual
companions, both in public and in private. That view is
noble and emancipating, and brings one who practices it to
the complete ending of suffering.

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo
saṅgahāya avivādāya sāmaggiyā ekībhāvāya
saṃvattati. (14.6)
This warm-hearted quality too makes for fondness and
respect, conducing to inclusion, harmony, and unity, without
quarreling.

Cha vivādamūlāni.
Six roots of quarrels.

Idhāvuso, bhikkhu kodhano hoti upanāhī.
Firstly, a mendicant is irritable and hostile.

Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so
sattharipi agāravo viharati appatisso, dhammepi
agāravo viharati appatisso, saṃghepi agāravo
viharati appatisso, sikkhāyapi na paripūrakārī hoti.
Such a mendicant lacks respect and reverence for the
Teacher, the teaching, and the Saṅgha, and they don’t fulfill
the training.

Yo so, āvuso, bhikkhu satthari agāravo viharati
appatisso, dhamme agāravo viharati appatisso,
saṃghe agāravo viharati appatisso, sikkhāya na
paripūrakārī, so saṃghe vivādaṃ janeti. Yo hoti
vivādo bahujanāhitāya bahujanāsukhāya anatthāya
ahitāya dukkhāya devamanussānaṃ.
They create a dispute in the Saṅgha, which is for the hurt
and unhappiness of the people, for the harm, hurt, and
suffering of gods and humans.
Evarūpañce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā
bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso,
tasseva pāpakassa vivādamūlassa pahānāya
vāyameyyātha.
If you see such a root of quarrels in yourselves or others,
you should try to give up this bad thing.

Evarūpañce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā
bahiddhā vā na samanupasseyyātha. Tatra tumhe,
āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ
anavassavāya paṭipajjeyyātha.
If you don’t see it, you should practice so that it doesn’t
come up in the future.

Evametassa pāpakassa vivādamūlassa pahānaṃ hoti.
Evametassa pāpakassa vivādamūlassa āyatiṃ
anavassavo hoti.
That’s how to give up this bad root of quarrels, so it doesn’t
come up in the future.

Puna caparaṃ, āvuso, bhikkhu makkhī hoti paḷāsī …
pe …
Furthermore, a mendicant is offensive and contemptuous …

issukī hoti maccharī … pe …
They’re jealous and stingy …

saṭho hoti māyāvī …
They’re devious and deceitful …

pāpiccho hoti micchādiṭṭhī …
They have wicked desires and wrong view …

sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī
… pe …
They’re attached to their own views, holding them tight,
and refusing to let go.

yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti
ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo
viharati appatisso, dhammepi agāravo viharati
appatisso, saṅghepi agāravo viharati appatisso,
sikkhāyapi na paripūrakārī hoti.

Yo so, āvuso, bhikkhu satthari agāravo viharati
appatisso, dhamme agāravo viharati appatisso,
saṅghe agāravo viharati appatisso, sikkhāya na
paripūrakārī, so saṅghe vivādaṃ janeti. Yo hoti
vivādo bahujanāhitāya bahujanāsukhāya anatthāya
ahitāya dukkhāya devamanussānaṃ.

Evarūpañce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā
bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso,
tasseva pāpakassa vivādamūlassa pahānāya
vāyameyyātha.
If you see such a root of quarrels in yourselves or others,
you should try to give up this bad thing.

Evarūpañce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā
bahiddhā vā na samanupasseyyātha. Tatra tumhe,
āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ
anavassavāya paṭipajjeyyātha.
If you don’t see it, you should practice so that it doesn’t
come up in the future.

Evametassa pāpakassa vivādamūlassa pahānaṃ hoti.
Evametassa pāpakassa vivādamūlassa āyatiṃ
anavassavo hoti. (15)
That’s how to give up this bad root of quarrels, so it doesn’t
come up in the future.
Cha dhātuyo—
Six elements:

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu,
ākāsadhātu, viññāṇadhātu. (16)
earth, water, fire, air, space, and consciousness.

Cha nissaraṇiyā dhātuyo.
Six elements of escape.

Idhāvuso, bhikkhu evaṃ vadeyya:
Take a mendicant who says:

‘mettā hi kho me cetovimutti bhāvitā bahulīkatā
yānīkatā vatthukatā anuṭṭhitā paricitā
susamāraddhā,
‘I’ve developed the heart’s release by love. I’ve cultivated it,
made it my vehicle and my basis, kept it up, consolidated it,
and properly implemented it.

atha ca pana me byāpādo cittaṃ pariyādāya
tiṭṭhatī’ti.
Yet somehow ill will still occupies my mind.’

So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṃ avaca,
mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato
abbhakkhānaṃ, na hi bhagavā evaṃ 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.

Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ mettāya
cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya
vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.
It’s impossible, reverend, it cannot happen that the heart’s
release by love has been developed and properly
implemented,

Atha ca panassa byāpādo cittaṃ pariyādāya ṭhassati,
netaṃ ṭhānaṃ vijjati.
yet somehow ill will still occupies the mind.

Nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ
mettā cetovimuttī’ti. (17.1)
For it is the heart’s release by love that is the escape from
ill will.’

Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:

‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā
yānīkatā vatthukatā anuṭṭhitā paricitā
susamāraddhā.
‘I’ve developed the heart’s release by compassion. I’ve
cultivated it, made it my vehicle and my basis, kept it up,
consolidated it, and properly implemented it.

Atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti,
Yet somehow the thought of harming still occupies my
mind.’

so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca,
mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato
abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
They should be told, ‘Not so, venerable! …

Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ karuṇāya
cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya
vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,

atha ca panassa vihesā cittaṃ pariyādāya ṭhassati,
netaṃ ṭhānaṃ vijjati.
Nissaraṇaṃ hetaṃ, āvuso, vihesāya, yadidaṃ karuṇā
cetovimuttī’ti. (17.2)
For it is the heart’s release by compassion that is the
escape from thoughts of harming.’

Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:

‘muditā hi kho me cetovimutti bhāvitā bahulīkatā
yānīkatā vatthukatā anuṭṭhitā paricitā
susamāraddhā.
‘I’ve developed the heart’s release by rejoicing. I’ve
cultivated it, made it my vehicle and my basis, kept it up,
consolidated it, and properly implemented it.

Atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti,
Yet somehow negativity still occupies my mind.’

so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca,
mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato
abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
They should be told, ‘Not so, venerable! …

Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ muditāya
cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya
vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,

atha ca panassa arati cittaṃ pariyādāya ṭhassati,
netaṃ ṭhānaṃ vijjati.

Nissaraṇaṃ hetaṃ, āvuso, aratiyā, yadidaṃ muditā
cetovimuttī’ti. (17.3)
For it is the heart’s release by rejoicing that is the escape
from negativity.’
Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:

‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā
yānīkatā vatthukatā anuṭṭhitā paricitā
susamāraddhā.
‘I’ve developed the heart’s release by equanimity. I’ve
cultivated it, made it my vehicle and my basis, kept it up,
consolidated it, and properly implemented it.

Atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow desire still occupies my mind.’

So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca,
mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato
abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
They should be told, ‘Not so, venerable! …

Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ upekkhāya
cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya
vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,

atha ca panassa rāgo cittaṃ pariyādāya ṭhassati
netaṃ ṭhānaṃ vijjati.

Nissaraṇaṃ hetaṃ, āvuso, rāgassa, yadidaṃ upekkhā
cetovimuttī’ti. (17.4)
For it is the heart’s release by equanimity that is the escape
from desire.’

Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:

‘animittā hi kho me cetovimutti bhāvitā bahulīkatā
yānīkatā vatthukatā anuṭṭhitā paricitā
susamāraddhā.
‘I’ve developed the signless release of the heart. I’ve
cultivated it, made it my vehicle and my basis, kept it up,
consolidated it, and properly implemented it.

Atha ca pana me nimittānusāri viññāṇaṃ hotī’ti.
Yet somehow my consciousness still follows after signs.’

So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca,
mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato
abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
They should be told, ‘Not so, venerable! …

Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ animittāya
cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya
vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,

atha ca panassa nimittānusāri viññāṇaṃ bhavissati,
netaṃ ṭhānaṃ vijjati.

Nissaraṇaṃ hetaṃ, āvuso, sabbanimittānaṃ, yadidaṃ
animittā cetovimuttī’ti. (17.5)
For it is the signless release of the heart that is the escape
from all signs.’

Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:

‘asmīti kho me vigataṃ, ayamahamasmīti na
samanupassāmi,
‘I’m rid of the conceit “I am”. And I don’t regard anything
as “I am this”.

atha ca pana me vicikicchākathaṃkathāsallaṃ cittaṃ
pariyādāya tiṭṭhatī’ti.
Yet somehow the dart of doubt and indecision still occupies
my mind.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca,
mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato
abbhakkhānaṃ, na hi bhagavā evaṃ 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.

Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ asmīti vigate
ayamahamasmīti asamanupassato,
It’s impossible, reverend, it cannot happen that the conceit
“I am” has been done away with, and nothing is regarded
as “I am this”,

atha ca panassa vicikicchākathaṃkathāsallaṃ cittaṃ
pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.
yet somehow the dart of doubt and indecision still occupy
the mind.

Nissaraṇaṃ hetaṃ, āvuso,
vicikicchākathaṃkathāsallassa, yadidaṃ
asmimānasamugghāto’ti. (17.6)
For it is the uprooting of the conceit “I am” that is the
escape from the dart of doubt and indecision.’

Cha anuttariyāni—
Six unsurpassable things:

dassanānuttariyaṃ, savanānuttariyaṃ,
lābhānuttariyaṃ, sikkhānuttariyaṃ,
pāricariyānuttariyaṃ, anussatānuttariyaṃ. (18)
the unsurpassable seeing, listening, acquisition, training,
service, and recollection.

Cha anussatiṭṭhānāni—
Six recollections:
buddhānussati, dhammānussati, saṃghānussati,
sīlānussati, cāgānussati, devatānussati. (19)
the recollection of the Buddha, the teaching, the Saṅgha,
ethics, generosity, and the deities.

Cha satatavihārā.
Six consistent responses.

Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva
sumano hoti na dummano, upekkhako viharati sato
sampajāno.
A mendicant, seeing a sight with their eyes, is neither
happy nor sad. They remain equanimous, mindful and
aware.

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

manasā dhammaṃ viññāya neva sumano hoti na
dummano, upekkhako viharati sato sampajāno. (20)
Knowing a thought with their mind, they’re neither happy
nor sad. They remain equanimous, mindful and aware.

Chaḷābhijātiyo.
Six classes of rebirth.

Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṃ
dhammaṃ abhijāyati.
Someone born into a dark class gives rise to a dark result.

Idha panāvuso, ekacco kaṇhābhijātiko samāno
sukkaṃ dhammaṃ abhijāyati.
Someone born into a dark class gives rise to a bright result.
Idha panāvuso, ekacco kaṇhābhijātiko samāno
akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.
Someone born into a dark class gives rise to
extinguishment, which is neither dark nor bright.

Idha panāvuso, ekacco sukkābhijātiko samāno
sukkaṃ dhammaṃ abhijāyati.
Someone born into a bright class gives rise to a bright
result.

Idha panāvuso, ekacco sukkābhijātiko samāno
kaṇhaṃ dhammaṃ abhijāyati.
Someone born into a bright class gives rise to a dark result.

Idha panāvuso, ekacco sukkābhijātiko samāno
akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. (21)
Someone born into a bright class gives rise to
extinguishment, which is neither dark nor bright.

Cha nibbedhabhāgiyā saññā—
Six perceptions that help penetration:

aniccasaññā anicce, dukkhasaññā dukkhe,
anattasaññā, pahānasaññā, virāgasaññā,
nirodhasaññā. (22)
the perception of impermanence, the perception of
suffering in impermanence, the perception of not-self in
suffering, the perception of giving up, the perception of
fading away, and the perception of cessation.

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

7. Sattaka
7. Sevens

Atthi kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena satta dhammā
sammadakkhātā;
There are teachings grouped by seven that have been
rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya
hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

Katame satta?
What are the teachings grouped by seven?

Satta ariyadhanāni—
Seven kinds of noble wealth:

saddhādhanaṃ, sīladhanaṃ, hiridhanaṃ,
ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ,
paññādhanaṃ. (1)
the wealth of faith, ethical conduct, conscience, prudence,
learning, generosity, and wisdom.

Satta bojjhaṅgā—
Seven awakening factors:

satisambojjhaṅgo, dhammavicayasambojjhaṅgo,
vīriyasambojjhaṅgo, pītisambojjhaṅgo,
passaddhisambojjhaṅgo, samādhisambojjhaṅgo,
upekkhāsambojjhaṅgo. (2)
mindfulness, investigation of principles, energy, rapture,
tranquility, immersion, and equanimity.

Satta samādhiparikkhārā—
Seven prerequisites for immersion:

sammādiṭṭhi, sammāsaṅkappo, sammāvācā,
sammākammanto, sammāājīvo, sammāvāyāmo,
sammāsati. (3)
right view, right thought, right speech, right action, right
livelihood, right effort, and right mindfulness.

Satta asaddhammā—
Seven bad qualities:

idhāvuso, bhikkhu assaddho hoti, ahiriko hoti,
anottappī hoti, appassuto hoti, kusīto hoti,
muṭṭhassati hoti, duppañño hoti. (4)
a mendicant is faithless, shameless, imprudent, uneducated,
lazy, unmindful, and witless.

Satta saddhammā—
Seven good qualities:

idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī
hoti, bahussuto hoti, āraddhavīriyo hoti,
upaṭṭhitassati hoti, paññavā hoti. (5)
a mendicant is faithful, conscientious, prudent, learned,
energetic, mindful, and wise.

Satta sappurisadhammā—
Seven aspects of the teachings of the good persons:
idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca
attaññū ca mattaññū ca kālaññū ca parisaññū ca
puggalaññū ca. (6)
a mendicant knows the teachings, knows the meaning,
knows themselves, knows moderation, knows the right time,
knows assemblies, and knows people.

Satta niddasavatthūni.
Seven qualifications for graduation.

Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando
hoti, āyatiñca sikkhāsamādāne avigatapemo.
A mendicant has a keen enthusiasm to undertake the
training …

Dhammanisantiyā tibbacchando hoti, āyatiñca
dhammanisantiyā avigatapemo.
to examine the teachings …

Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye
avigatapemo.
to get rid of desires …

Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne
avigatapemo.
for retreat …

Vīriyārambhe tibbacchando hoti, āyatiñca
vīriyārambhe avigatapemo.
to rouse up energy …

Satinepakke tibbacchando hoti, āyatiñca satinepakke
avigatapemo.
for mindfulness and alertness …
Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca
diṭṭhipaṭivedhe avigatapemo. (7)
to penetrate theoretically. And they don’t lose these desires
in the future.

Satta saññā—
Seven perceptions:

aniccasaññā, anattasaññā, asubhasaññā,
ādīnavasaññā, pahānasaññā, virāgasaññā,
nirodhasaññā. (8)
the perception of impermanence, the perception of not-self,
the perception of ugliness, the perception of drawbacks, the
perception of giving up, the perception of fading away, and
the perception of cessation.

Satta balāni—
Seven powers:

saddhābalaṃ, vīriyabalaṃ, hiribalaṃ, ottappabalaṃ,
satibalaṃ, samādhibalaṃ, paññābalaṃ. (9)
faith, energy, conscience, prudence, mindfulness,
immersion, and wisdom.

Satta viññāṇaṭṭhitiyo.
Seven planes of consciousness.

Santāvuso, sattā nānattakāyā nānattasaññino,
seyyathāpi manussā ekacce ca devā ekacce ca
vinipātikā.
There are sentient beings that are diverse in body and
diverse in perception, such as human beings, some gods,
and some beings in the underworld.

Ayaṃ paṭhamā viññāṇaṭṭhiti.
This is the first plane of consciousness.
Santāvuso, sattā nānattakāyā ekattasaññino
seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
There are sentient beings that are diverse in body and
unified in perception, such as the gods reborn in Brahmā’s
Host through the first absorption.

Ayaṃ dutiyā viññāṇaṭṭhiti.
This is the second plane of consciousness.

Santāvuso, sattā ekattakāyā nānattasaññino
seyyathāpi devā ābhassarā.
There are sentient beings that are unified in body and
diverse in perception, such as the gods of streaming
radiance.

Ayaṃ tatiyā viññāṇaṭṭhiti.
This is the third plane of consciousness.

Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi
devā subhakiṇhā.
There are sentient beings that are unified in body and
unified in perception, such as the gods replete with glory.

Ayaṃ catutthī viññāṇaṭṭhiti.
This is the fourth plane of consciousness.

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

Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ
samatikkamma ‘anantaṃ 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.

Ayaṃ chaṭṭhī viññāṇaṭṭhiti.
This is the sixth plane of consciousness.

Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ
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.

Ayaṃ sattamī viññāṇaṭṭhiti. (10)
This is the seventh plane of consciousness.

Satta puggalā dakkhiṇeyyā—
Seven persons worthy of a religious donation:

ubhatobhāgavimutto, paññāvimutto, kāyasakkhi,
diṭṭhippatto, saddhāvimutto, dhammānusārī,
saddhānusārī. (11)
one freed both ways, one freed by wisdom, a personal
witness, one attained to view, one freed by faith, a follower
of the teachings, and a follower by faith.

Satta anusayā—
Seven underlying tendencies:

kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo,
vicikicchānusayo, mānānusayo, bhavarāgānusayo,
avijjānusayo. (12)
sensual desire, repulsion, views, doubt, conceit, desire to be
reborn, and ignorance.

Satta saṃyojanāni—
Seven fetters:

anunayasaṃyojanaṃ, paṭighasaṃyojanaṃ,
diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ,
mānasaṃyojanaṃ, bhavarāgasaṃyojanaṃ,
avijjāsaṃyojanaṃ. (13)
attraction, repulsion, views, doubt, conceit, desire to be
reborn, and ignorance.

Satta adhikaraṇasamathā—
Seven principles for the settlement of any disciplinary
issues that might arise.

uppannuppannānaṃ adhikaraṇānaṃ samathāya
vūpasamāya sammukhāvinayo dātabbo, sativinayo
dātabbo, amūḷhavinayo dātabbo, paṭiññāya
kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā,
tiṇavatthārako. (14)
Removal in the presence of those concerned is applicable.
Removal by accurate recollection is applicable. Removal
due to recovery from madness is applicable. The
acknowledgement of the offense is applicable. The decision
of a majority is applicable. A verdict of aggravated
misconduct is applicable. Covering over with grass is
applicable.
Ime kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena satta dhammā
sammadakkhātā;
These are the teachings grouped by seven that have been
rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya
hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

Dutiyabhāṇavāro niṭṭhito.
The second recitation section is finished.

8. Aṭṭhaka
8. Eights

Atthi kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena aṭṭha dhammā
sammadakkhātā;
There are teachings grouped by eight that have been
rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya
hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

Katame aṭṭha?
What are the teachings grouped by eight?

Aṭṭha micchattā—
Eight wrong ways:

micchādiṭṭhi, micchāsaṅkappo, micchāvācā,
micchākammanto, micchāājīvo, micchāvāyāmo
micchāsati, micchāsamādhi. (1)
wrong view, wrong thought, wrong speech, wrong action,
wrong livelihood, wrong effort, wrong mindfulness, and
wrong immersion.

Aṭṭha sammattā—
Eight right ways:

sammādiṭṭhi, sammāsaṅkappo, sammāvācā,
sammākammanto, sammāājīvo, sammāvāyāmo,
sammāsati, sammāsamādhi. (2)
right view, right thought, right speech, right action, right
livelihood, right effort, right mindfulness, and right
immersion.

Aṭṭha puggalā dakkhiṇeyyā—
Eight persons worthy of a religious donation.

sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno;
sakadāgāmī, sakadāgāmiphalasacchikiriyāya
paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya
paṭipanno; arahā, arahattaphalasacchikiriyāya
paṭipanno. (3)
The stream-enterer and the one practicing to realize the
fruit of stream-entry. The once-returner and the one
practicing to realize the fruit of once-return. The non-
returner and the one practicing to realize the fruit of non-
return. The perfected one, and the one practicing for
perfection.

Aṭṭha kusītavatthūni.
Eight grounds for laziness.

Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti.
Firstly, a mendicant has some work to do.

Tassa evaṃ hoti:
They think:

‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho
pana me karontassa kāyo kilamissati, handāhaṃ
nipajjāmī’ti.
‘I have some work to do. But while doing it my body will get
tired. I’d better have a lie down.’

So nipajjati na vīriyaṃ 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.

Idaṃ paṭhamaṃ kusītavatthu.
This is the first ground for laziness.

Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ
hoti.
Furthermore, a mendicant has done some work.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me
karontassa kāyo kilanto, handāhaṃ nipajjāmī’ti.
‘I’ve done some work. But while working my body got tired.
I’d better have a lie down.’

So nipajjati na vīriyaṃ ārabhati … pe …
They lie down, and don’t rouse energy...

idaṃ dutiyaṃ kusītavatthu.
This is the second ground for laziness.
Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo
hoti.
Furthermore, a mendicant has to go on a journey.

Tassa evaṃ hoti:
They think:

‘maggo kho me gantabbo bhavissati, maggaṃ kho
pana me gacchantassa kāyo kilamissati, handāhaṃ
nipajjāmī’ti.
‘I have to go on a journey. But while walking my body will
get tired. I’d better have a lie down.’

So nipajjati na vīriyaṃ ārabhati …
They lie down, and don’t rouse energy...

idaṃ tatiyaṃ kusītavatthu.
This is the third ground for laziness.

Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.
Furthermore, a mendicant has gone on a journey.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me
gacchantassa kāyo kilanto, handāhaṃ nipajjāmī’ti.
‘I’ve gone on a journey. But while walking my body got
tired. I’d better have a lie down.’

So nipajjati na vīriyaṃ ārabhati …
They lie down, and don’t rouse energy...

idaṃ catutthaṃ kusītavatthu.
This is the fourth ground for laziness.
Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ
vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa
vā bhojanassa yāvadatthaṃ pāripūriṃ.
Furthermore, a mendicant has wandered for alms, but they
didn’t get to fill up on as much food as they like, coarse or
fine.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto
nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa
yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto
akammañño, handāhaṃ nipajjāmī’ti.
‘I’ve wandered for alms, but I didn’t get to fill up on as
much food as I like, coarse or fine. My body is tired and
unfit for work. I’d better have a lie down.’

So nipajjati na vīriyaṃ ārabhati …
They lie down, and don’t rouse energy...

idaṃ pañcamaṃ kusītavatthu.
This is the fifth ground for laziness.

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ
vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā
bhojanassa yāvadatthaṃ pāripūriṃ.
Furthermore, a mendicant has wandered for alms, and they
got to fill up on as much food as they like, coarse or fine.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto
alatthaṃ lūkhassa vā paṇītassa vā bhojanassa
yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko
akammañño, māsācitaṃ maññe, handāhaṃ
nipajjāmī’ti.
‘I’ve wandered for alms, and I got to fill up on as much food
as I like, coarse or fine. My body is heavy and unfit for work,
like I’ve just eaten a load of beans. I’d better have a lie
down.’

So nipajjati na vīriyaṃ ārabhati …
They lie down, and don’t rouse energy...

idaṃ chaṭṭhaṃ kusītavatthu.
This is the sixth ground for laziness.

Puna caparaṃ, āvuso, bhikkhuno uppanno hoti
appamattako ābādho.
Furthermore, a mendicant feels a little sick.

Tassa evaṃ hoti:
They think:

‘uppanno kho me ayaṃ appamattako ābādho;
‘I feel a little sick. Lying down would be good for me. I’d
better have a lie down.’

atthi kappo nipajjituṃ, handāhaṃ nipajjāmī’ti.

So nipajjati na vīriyaṃ ārabhati …
They lie down, and don’t rouse energy...

idaṃ sattamaṃ kusītavatthu.
This is the seventh ground for laziness.

Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti
aciravuṭṭhito gelaññā.
Furthermore, a mendicant has recently recovered from
illness.
Tassa evaṃ hoti:
They think:

‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā,
tassa me kāyo dubbalo akammañño, handāhaṃ
nipajjāmī’ti.
‘I’ve recently recovered from illness. My body is weak and
unfit for work. I’d better have a lie down.’

So nipajjati na vīriyaṃ 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.

Idaṃ aṭṭhamaṃ kusītavatthu. (4)
This is the eighth ground for laziness.

Aṭṭha ārambhavatthūni.
Eight grounds for arousing energy.

Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti.
Firstly, a mendicant has some work to do.

Tassa evaṃ hoti:
They think:

‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho
pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ
manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi
appattassa pattiyā anadhigatassa adhigamāya,
asacchikatassa sacchikiriyāyā’ti.
‘I have some work to do. While working it’s not easy to focus
on the instructions of the Buddhas. I’d better preemptively
rouse up energy for attaining the unattained, achieving the
unachieved, and realizing the unrealized.’

So vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa
adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving
the unachieved, and realizing the unrealized.

Idaṃ paṭhamaṃ ārambhavatthu.
This is the first ground for arousing energy.

Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ
hoti.
Furthermore, a mendicant has done some work.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ
karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi
kātuṃ, handāhaṃ vīriyaṃ ārabhāmi … pe …
‘I’ve done some work. While I was working I wasn’t able to
focus on the instructions of the Buddhas. I’d better
preemptively rouse up energy.’

so vīriyaṃ ārabhati …
They rouse up energy...

idaṃ dutiyaṃ ārambhavatthu.
This is the second ground for arousing energy.

Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo
hoti.
Furthermore, a mendicant has to go on a journey.

Tassa evaṃ hoti:
They think:

‘maggo kho me gantabbo bhavissati, maggaṃ kho
pana me gacchantena na sukaraṃ buddhānaṃ
sāsanaṃ manasi kātuṃ.
‘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.’

Handāhaṃ vīriyaṃ ārabhāmi … pe …

so vīriyaṃ ārabhati …
They rouse up energy...

idaṃ tatiyaṃ ārambhavatthu.
This is the third ground for arousing energy.

Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.
Furthermore, a mendicant has gone on a journey.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho
panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ
manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi … pe …
‘I’ve gone on a journey. While I was walking I wasn’t able to
focus on the instructions of the Buddhas. I’d better
preemptively rouse up energy.’

so vīriyaṃ ārabhati …
They rouse up energy...

idaṃ catutthaṃ ārambhavatthu.
This is the fourth ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ
vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa
vā bhojanassa yāvadatthaṃ pāripūriṃ.
Furthermore, a mendicant has wandered for alms, but they
didn’t get to fill up on as much food as they like, coarse or
fine.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto
nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa
yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko
kammañño, handāhaṃ vīriyaṃ ārabhāmi … pe …
‘I’ve wandered for alms, but I didn’t get to fill up on as
much food as I like, coarse or fine. My body is light and fit
for work. I’d better preemptively rouse up energy.’

so vīriyaṃ ārabhati …
They rouse up energy...

idaṃ pañcamaṃ ārambhavatthu.
This is the fifth ground for arousing energy.

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ
vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā
bhojanassa yāvadatthaṃ pāripūriṃ.
Furthermore, a mendicant has wandered for alms, and they
got to fill up on as much food as they like, coarse or fine.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto
alatthaṃ lūkhassa vā paṇītassa vā bhojanassa
yāvadatthaṃ pāripūriṃ, tassa me kāyo balavā
kammañño, handāhaṃ vīriyaṃ ārabhāmi … pe …
‘I’ve wandered for alms, and I got to fill up on as much food
as I like, coarse or fine. My body is strong and fit for work.
I’d better preemptively rouse up energy.’

so vīriyaṃ ārabhati …
They rouse up energy...

idaṃ chaṭṭhaṃ ārambhavatthu.
This is the sixth ground for arousing energy.

Puna caparaṃ, āvuso, bhikkhuno uppanno hoti
appamattako ābādho.
Furthermore, a mendicant feels a little sick.

Tassa evaṃ hoti:
They think:

‘uppanno kho me ayaṃ appamattako ābādho, ṭhānaṃ
kho panetaṃ vijjati yaṃ me ābādho pavaḍḍheyya,
handāhaṃ vīriyaṃ ārabhāmi … pe …
‘I feel a little sick. It’s possible this illness will worsen. I’d
better preemptively rouse up energy.’

so vīriyaṃ ārabhati …
They rouse up energy...

idaṃ sattamaṃ ārambhavatthu.
This is the seventh ground for arousing energy.

Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti
aciravuṭṭhito gelaññā.
Furthermore, a mendicant has recently recovered from
illness.
Tassa evaṃ hoti:
They think:

‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā,
ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho
paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi
appattassa pattiyā anadhigatassa adhigamāya
asacchikatassa sacchikiriyāyā’ti.
‘I’ve recently recovered from illness. It’s possible the illness
will come back. I’d better preemptively rouse up energy for
attaining the unattained, achieving the unachieved, and
realizing the unrealized.’

So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa
adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving
the unachieved, and realizing the unrealized.

Idaṃ aṭṭhamaṃ ārambhavatthu. (5)
This is the eighth ground for arousing energy.

Aṭṭha dānavatthūni.
Eight reasons to give.

Āsajja dānaṃ deti, bhayā dānaṃ deti, ‘adāsi me’ti
dānaṃ deti, ‘dassati me’ti dānaṃ deti, ‘sāhu dānan’ti
dānaṃ deti, ‘ahaṃ pacāmi, ime na pacanti, nārahāmi
pacanto apacantānaṃ dānaṃ na dātun’ti dānaṃ deti,
‘idaṃ me dānaṃ dadato kalyāṇo kittisaddo
abbhuggacchatī’ti dānaṃ deti.
A person might give a gift after insulting the recipient. Or
they give out of fear. Or they give thinking, ‘They gave to
me.’ Or they give thinking, ‘They’ll give to me.’ Or they give
thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook,
they don’t. It wouldn’t be right for me to not give to them.’
Or they give thinking, ‘By giving this gift I’ll get a good
reputation.’ Or they give thinking, ‘This is an adornment
and requisite for the mind.’

Cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti. (6)

Aṭṭha dānūpapattiyo.
Eight rebirths by giving.

Idhāvuso, ekacco dānaṃ deti samaṇassa vā
brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ
mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.
First, someone gives to ascetics or brahmins such things as
food, drink, clothing, vehicles; garlands, fragrance, and
makeup; and bed, house, and lighting.

So yaṃ deti taṃ paccāsīsati.
Whatever they give, they expect something back.

So passati khattiyamahāsālaṃ vā
brāhmaṇamahāsālaṃ vā gahapatimahāsālaṃ vā
pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ
paricārayamānaṃ.
They see an affluent aristocrat or brahmin or householder
amusing themselves, supplied and provided with the five
kinds of sensual stimulation.

Tassa evaṃ hoti:
They think:

‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā
khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā
gahapatimahāsālānaṃ vā sahabyataṃ
upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be
reborn in the company of well-to-do aristocrats or brahmins
or householders!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ
cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari
abhāvitaṃ tatrūpapattiyā saṃvattati.
They settle on that thought, concentrate on it and develop
it. As they’ve settled for less and not developed further,
their thought leads to rebirth there.

Tañca kho sīlavato vadāmi no dussīlassa.
But I say that this is only for those of ethical conduct, not
for the unethical.

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. (7.1)
The heart’s wish of an ethical person succeeds because of
their purity.

Puna caparaṃ, āvuso, idhekacco dānaṃ deti
samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ … pe …
seyyāvasathapadīpeyyaṃ.
Next, someone gives to ascetics or brahmins.

So yaṃ deti taṃ paccāsīsati.
Whatever they give, they expect something back.

Tassa sutaṃ hoti:
And they’ve heard:

‘cātumahārājikā devā dīghāyukā vaṇṇavanto
sukhabahulā’ti.
‘The Gods of the Four Great Kings are long-lived, beautiful,
and very happy.’

Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā
cātumahārājikānaṃ devānaṃ sahabyataṃ
upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be
reborn in the company of the Gods of the Four Great
Kings!’

So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ
cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari
abhāvitaṃ tatrūpapattiyā saṃvattati.
They settle on that thought, concentrate on it and develop
it. As they’ve settled for less and not developed further,
their thought leads to rebirth there.

Tañca kho sīlavato vadāmi no dussīlassa.
But I say that this is only for those of ethical conduct, not
for the unethical.

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. (7.2)
The heart’s wish of an ethical person succeeds because of
their purity.

Puna caparaṃ, āvuso, idhekacco dānaṃ deti
samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ … pe …
seyyāvasathapadīpeyyaṃ.
Next, someone gives to ascetics or brahmins.

So yaṃ deti taṃ paccāsīsati.
Whatever they give, they expect something back.

Tassa sutaṃ hoti:
And they’ve heard:

‘tāvatiṃsā devā … pe …
‘The Gods of the Thirty-Three …
yāmā devā … pe …
the Gods of Yama …

tusitā devā … pe …
the Joyful Gods …

nimmānaratī devā … pe …
the Gods Who Love to Create …

paranimmitavasavattī devā dīghāyukā vaṇṇavanto
sukhabahulā’ti.
the Gods Who Control the Creations of Others are long-
lived, beautiful, and very happy.’

Tassa evaṃ hoti:
They think:

‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā
paranimmitavasavattīnaṃ devānaṃ sahabyataṃ
upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be
reborn in the company of the Gods Who Control the
Creations of Others!’

So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ
cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari
abhāvitaṃ tatrūpapattiyā saṃvattati.
They settle on that thought, concentrate on it and develop
it. As they’ve settled for less and not developed further,
their thought leads to rebirth there.

Tañca kho sīlavato vadāmi no dussīlassa.
But I say that this is only for those of ethical conduct, not
for the unethical.

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. (7.3–7.)
The heart’s wish of an ethical person succeeds because of
their purity.

Puna caparaṃ, āvuso, idhekacco dānaṃ deti
samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ
yānaṃ mālāgandhavilepanaṃ
seyyāvasathapadīpeyyaṃ.
Next, someone gives to ascetics or brahmins such things as
food, drink, clothing, vehicles; garlands, fragrance, and
makeup; and bed, house, and lighting.

So yaṃ deti taṃ paccāsīsati.
Whatever they give, they expect something back.

Tassa sutaṃ hoti:
And they’ve heard:

‘brahmakāyikā devā dīghāyukā vaṇṇavanto
sukhabahulā’ti.
‘The Gods of Brahmā’s Host are long-lived, beautiful, and
very happy.’

Tassa evaṃ hoti:
They think:

‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā
brahmakāyikānaṃ devānaṃ sahabyataṃ
upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be
reborn in the company of the Gods of Brahmā’s Host!’

So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ
cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari
abhāvitaṃ tatrūpapattiyā saṃvattati.
They settle on that thought, concentrate on it and develop
it. As they’ve settled for less and not developed further,
their thought leads to rebirth there.

Tañca kho sīlavato vadāmi no dussīlassa;
But I say that this is only for those of ethical conduct, not
for the unethical.

vītarāgassa no sarāgassa.
And for those free of desire, not those with desire.

Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā. (7.8)
The heart’s wish of an ethical person succeeds because of
their freedom from desire.

Aṭṭha parisā—
Eight assemblies:

khattiyaparisā, brāhmaṇaparisā, gahapatiparisā,
samaṇaparisā, cātumahārājikaparisā,
tāvatiṃsaparisā, māraparisā, brahmaparisā. (8)
the assemblies of aristocrats, brahmins, householders, and
ascetics. An assembly of the gods under the Four Great
Kings. An assembly of the gods under the Thirty-Three. An
assembly of Māras. An assembly of Brahmās.

Aṭṭha lokadhammā—
Eight worldly conditions:

lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca,
pasaṃsā ca, sukhañca, dukkhañca. (9)
gain and loss, fame and disgrace, praise and blame,
pleasure and pain.

Aṭṭha abhibhāyatanāni.
Eight dimensions of mastery.
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati
parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya
jānāmi passāmī’ti evaṃsaññī hoti.
Perceiving form internally, someone sees visions externally,
limited, both pretty and ugly. Mastering them, they
perceive: ‘I know and see.’

Idaṃ paṭhamaṃ abhibhāyatanaṃ.
This is the first dimension of mastery.

Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati
appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya
jānāmi passāmī’ti—
Perceiving form internally, someone sees visions externally,
limitless, both pretty and ugly. Mastering them, they
perceive: ‘I know and see.’

evaṃsaññī hoti.

Idaṃ dutiyaṃ abhibhāyatanaṃ.
This is the second dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya
jānāmi passāmī’ti evaṃsaññī hoti.
Not perceiving form internally, someone sees visions
externally, limited, both pretty and ugly. Mastering them,
they perceive: ‘I know and see.’

Idaṃ tatiyaṃ abhibhāyatanaṃ.
This is the third dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya
jānāmi passāmī’ti evaṃsaññī hoti.
Not perceiving form internally, someone sees visions
externally, limitless, both pretty and ugly. Mastering them,
they perceive: ‘I know and see.’

Idaṃ catutthaṃ abhibhāyatanaṃ.
This is the fourth dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
Not perceiving form internally, someone sees visions
externally that are blue, with blue color, blue hue, and blue
tint.

Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ
nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ
vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ
nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ;
They’re like a flax flower that’s blue, with blue color, blue
hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed
on both sides, blue, with blue color, blue hue, and blue tint.

evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni
passati nīlāni nīlavaṇṇāni nīlanidassanāni
nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti
evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ pañcamaṃ abhibhāyatanaṃ.
This is the fifth dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
Not perceiving form internally, someone sees visions
externally that are yellow, with yellow color, yellow hue, and
yellow tint.
Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ
pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā
vā pana taṃ vatthaṃ bārāṇaseyyakaṃ
ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ
pītanidassanaṃ pītanibhāsaṃ;
They’re like a champak flower that’s yellow, with yellow
color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī
that’s smoothed on both sides, yellow, with yellow color,
yellow hue, and yellow tint.

evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni
passati pītāni pītavaṇṇāni pītanidassanāni
pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti
evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.
This is the sixth dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
lohitakāni lohitakavaṇṇāni lohitakanidassanāni
lohitakanibhāsāni.
Not perceiving form internally, someone sees visions
externally that are red, with red color, red hue, and red tint.

Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ
lohitakavaṇṇaṃ lohitakanidassanaṃ
lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ
bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ
lohitakavaṇṇaṃ lohitakanidassanaṃ
lohitakanibhāsaṃ;
They’re like a scarlet mallow flower that’s red, with red
color, red hue, and red tint. Or a cloth from Bāraṇasī that’s
smoothed on both sides, red, with red color, red hue, and
red tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni
passati lohitakāni lohitakavaṇṇāni
lohitakanidassanāni lohitakanibhāsāni, ‘tāni
abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ sattamaṃ abhibhāyatanaṃ.
This is the seventh dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
odātāni odātavaṇṇāni odātanidassanāni
odātanibhāsāni.
Not perceiving form internally, someone sees visions
externally that are white, with white color, white hue, and
white tint.

Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā
odātanidassanā odātanibhāsā, seyyathā vā pana taṃ
vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ
odātaṃ odātavaṇṇaṃ odātanidassanaṃ
odātanibhāsaṃ;
They’re like the morning star that’s white, with white color,
white hue, and white tint. Or a cloth from Bāraṇasī that’s
smoothed on both sides, white, with white color, white hue,
and white tint.

evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni
passati odātāni odātavaṇṇāni odātanidassanāni
odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti
evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. (10)
This is the eighth dimension of mastery.

Aṭṭha vimokkhā.
Eight liberations.

Rūpī rūpāni passati.
Having physical form, they see visions.

Ayaṃ paṭhamo vimokkho.
This is the first liberation.

Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati.
Not perceiving physical form internally, they see visions
externally.

Ayaṃ dutiyo vimokkho.
This is the second liberation.

Subhanteva adhimutto hoti.
They’re focused only on beauty.

Ayaṃ tatiyo vimokkho.
This is the third liberation.

Sabbaso rūpasaññānaṃ samatikkamā
paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ
amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ
upasampajja viharati.
Going totally beyond perceptions of form, with the ending of
perceptions of impingement, not focusing on perceptions of
diversity, aware that ‘space is infinite’, they enter and
remain in the dimension of infinite space.

Ayaṃ catuttho vimokkho.
This is the fourth liberation.

Sabbaso ākāsānañcāyatanaṃ samatikkamma
‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ
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.

Ayaṃ pañcamo vimokkho.
This is the fifth liberation.

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi
kiñcī’ti ākiñcaññāyatanaṃ 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.

Ayaṃ chaṭṭho vimokkho.
This is the sixth liberation.

Sabbaso ākiñcaññāyatanaṃ samatikkamma
nevasaññānāsaññāyatanaṃ upasampajja viharati.
Going totally beyond the dimension of nothingness, they
enter and remain in the dimension of neither perception
nor non-perception.

Ayaṃ sattamo vimokkho.
This is the seventh liberation.

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma
saññāvedayitanirodhaṃ upasampajja viharati.
Going totally beyond the dimension of neither perception
nor non-perception, they enter and remain in the cessation
of perception and feeling.

Ayaṃ aṭṭhamo vimokkho. (11)
This is the eighth liberation.

Ime kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena aṭṭha dhammā
sammadakkhātā;
These are the teachings grouped by eight that have been
rightly explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya
hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

9. Navaka
9. Nines

Atthi kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena nava dhammā
sammadakkhātā;
There are teachings grouped by nine that have been rightly
explained by the Buddha.

tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya
hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

Katame nava?
What are the teachings grouped by nine?

Nava āghātavatthūni.
Nine grounds for resentment.

‘Anatthaṃ me acarī’ti āghātaṃ bandhati;
Thinking: ‘They did wrong to me,’ you harbor resentment.

‘anatthaṃ me caratī’ti āghātaṃ bandhati;
Thinking: ‘They are doing wrong to me’ …

‘anatthaṃ me carissatī’ti āghātaṃ bandhati;
‘They will do wrong to me’ …
‘piyassa me manāpassa anatthaṃ acarī’ti āghātaṃ
bandhati … pe …
‘They did wrong by someone I love’ …

anatthaṃ caratīti āghātaṃ bandhati … pe …
‘They are doing wrong by someone I love’ …

anatthaṃ carissatīti āghātaṃ bandhati;
‘They will do wrong by someone I love’ …

‘appiyassa me amanāpassa atthaṃ acarī’ti āghātaṃ
bandhati … pe …
‘They helped someone I dislike’ …

atthaṃ caratīti āghātaṃ bandhati … pe …
‘They are helping someone I dislike’ …

atthaṃ carissatīti āghātaṃ bandhati. (1)
Thinking: ‘They will help someone I dislike,’ you harbor
resentment.

Nava āghātapaṭivinayā.
Nine methods to get rid of resentment.

‘Anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ
paṭivineti;
Thinking: ‘They did wrong to me, but what can I possibly
do?’ you get rid of resentment.

‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ
paṭivineti;
Thinking: ‘They are doing wrong to me …’ …

‘anatthaṃ me carissati, taṃ kutettha labbhā’ti
āghātaṃ paṭivineti;
‘They will do wrong to me …’ …
‘piyassa me manāpassa anatthaṃ acari … pe …
‘They did wrong by someone I love …’ …

anatthaṃ carati … pe …
‘They are doing wrong by someone I love …’ …

anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ
paṭivineti;
‘They will do wrong by someone I love …’ …

‘appiyassa me amanāpassa atthaṃ acari … pe …
‘They helped someone I dislike …’ …

atthaṃ carati … pe …
‘They are helping someone I dislike …’ …

atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ
paṭivineti. (2)
Thinking: ‘They will help someone I dislike, but what can I
possibly do?’ you get rid of resentment.

Nava sattāvāsā.
Nine abodes of sentient beings.

Santāvuso, sattā nānattakāyā nānattasaññino,
seyyathāpi manussā ekacce ca devā ekacce ca
vinipātikā.
There are sentient beings that are diverse in body and
diverse in perception, such as human beings, some gods,
and some beings in the underworld.

Ayaṃ paṭhamo sattāvāso.
This is the first abode of sentient beings.
Santāvuso, sattā nānattakāyā ekattasaññino,
seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
There are sentient beings that are diverse in body and
unified in perception, such as the gods reborn in Brahmā’s
Host through the first absorption.

Ayaṃ dutiyo sattāvāso.
This is the second abode of sentient beings.

Santāvuso, sattā ekattakāyā nānattasaññino,
seyyathāpi devā ābhassarā.
There are sentient beings that are unified in body and
diverse in perception, such as the gods of streaming
radiance.

Ayaṃ tatiyo sattāvāso.
This is the third abode of sentient beings.

Santāvuso, sattā ekattakāyā ekattasaññino,
seyyathāpi devā subhakiṇhā.
There are sentient beings that are unified in body and
unified in perception, such as the gods replete with glory.

Ayaṃ catuttho sattāvāso.
This is the fourth abode of sentient beings.

Santāvuso, sattā asaññino appaṭisaṃvedino,
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.

Ayaṃ pañcamo sattāvāso.
This is the fifth abode of sentient beings.
Santāvuso, sattā sabbaso rūpasaññānaṃ
samatikkamā paṭighasaññānaṃ atthaṅgamā
nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti
ākāsānañcāyatanūpagā.
There are sentient beings that have gone totally beyond
perceptions of form. With the ending of perceptions of
impingement, not focusing on perceptions of diversity,
aware that ‘space is infinite’, they have been reborn in the
dimension of infinite space.

Ayaṃ chaṭṭho sattāvāso.
This is the sixth abode of sentient beings.

Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ
samatikkamma ‘anantaṃ 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.

Ayaṃ sattamo sattāvāso.
This is the seventh abode of sentient beings.

Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ
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.

Ayaṃ aṭṭhamo sattāvāso.
This is the eighth abode of sentient beings.

Santāvuso, sattā sabbaso ākiñcaññāyatanaṃ
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.

Ayaṃ navamo sattāvāso. (3)
This is the ninth abode of sentient beings.

Nava akkhaṇā asamayā brahmacariyavāsāya.
Nine lost opportunities for spiritual practice.

Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ
sammāsambuddho, dhammo ca desiyati opasamiko
parinibbāniko sambodhagāmī sugatappavedito.
Firstly, a Realized One has arisen in the world. He teaches
the Dhamma leading to peace, extinguishment, awakening,
as proclaimed by the Holy One.

Ayañca puggalo nirayaṃ upapanno hoti.
But a person has been reborn in hell.

Ayaṃ paṭhamo akkhaṇo asamayo
brahmacariyavāsāya.
This is the first lost opportunity for spiritual practice.

Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti
arahaṃ sammāsambuddho, dhammo ca desiyati
opasamiko parinibbāniko sambodhagāmī
sugatappavedito.
Furthermore, a Realized One has arisen in the world.

Ayañca puggalo tiracchānayoniṃ upapanno hoti.
But a person has been reborn in the animal realm.

Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya.
This is the second lost opportunity for spiritual practice.
Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.

pettivisayaṃ upapanno hoti.
But a person has been reborn in the ghost realm.

Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya.
This is the third lost opportunity for spiritual practice.

Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.

asurakāyaṃ upapanno hoti.
But a person has been reborn among the demons.

Ayaṃ catuttho akkhaṇo asamayo
brahmacariyavāsāya.
This is the fourth lost opportunity for spiritual practice.

Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.

aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti.
But a person has been reborn in one of the long-lived
orders of gods.

Ayaṃ pañcamo akkhaṇo asamayo
brahmacariyavāsāya.
This is the fifth lost opportunity for spiritual practice.

Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.

paccantimesu janapadesu paccājāto hoti milakkhesu
aviññātāresu, yattha natthi gati bhikkhūnaṃ
bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.
But a person has been reborn in the borderlands, among
barbarian tribes, where monks, nuns, laymen, and
laywomen do not go.

Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.
This is the sixth lost opportunity for spiritual practice.

Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.

majjhimesu janapadesu paccājāto hoti. So ca hoti
micchādiṭṭhiko viparītadassano:
And a person is reborn in a central country. But they have
wrong view and distorted perspective:

‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi
ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā,
natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā
sammaggatā sammāpaṭipannā ye imañca lokaṃ
parañca lokaṃ sayaṃ 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 are no duties to mother and father. No
beings are reborn spontaneously. And there’s no ascetic or
brahmin who is well attained and practiced, and who
describes the afterlife after realizing it with their own
insight.’

Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya.
This is the seventh lost opportunity for spiritual practice.

Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.
majjhimesu janapadesu paccājāto hoti. So ca hoti
duppañño jaḷo eḷamūgo, nappaṭibalo
subhāsitadubbhāsitānamatthamaññātuṃ.
And a person is reborn in a central country. But they’re
witless, dull, stupid, and unable to distinguish what is well
said from what is poorly said.

Ayaṃ aṭṭhamo akkhaṇo asamayo
brahmacariyavāsāya.
This is the eighth lost opportunity for spiritual practice.

Puna caparaṃ, āvuso, tathāgato ca loke na uppanno
hoti arahaṃ sammāsambuddho,
Furthermore, a Realized One has arisen in the world.

dhammo ca na desiyati opasamiko parinibbāniko
sambodhagāmī sugatappavedito. Ayañca puggalo
majjhimesu janapadesu paccājāto hoti, so ca hoti
paññavā ajaḷo aneḷamūgo, paṭibalo
subhāsitadubbhāsitānamatthamaññātuṃ.
But he doesn’t teach the Dhamma leading to peace,
extinguishment, awakening, as proclaimed by the Holy One.
And a person is reborn in a central country. And they’re
wise, bright, clever, and able to distinguish what is well said
from what is poorly said.

Ayaṃ navamo akkhaṇo asamayo brahmacariyavāsāya.
(4)
This is the ninth lost opportunity for spiritual practice.

Nava anupubbavihārā.
Nine progressive meditations.

Idhāvuso, bhikkhu vivicceva kāmehi vivicca
akusalehi dhammehi savitakkaṃ savicāraṃ
vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ
upasampajja viharati.
A mendicant, quite secluded from sensual pleasures,
secluded from unskillful qualities, enters and remains in the
first absorption, which has the rapture and bliss born of
seclusion, while placing the mind and keeping it connected.

Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ
upasampajja viharati.
As the placing of the mind and keeping it connected are
stilled, they enter and remain in the second absorption,
which has the rapture and bliss born of immersion, with
internal clarity and confidence, and unified mind, without
placing the mind and keeping it connected.

Pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja
viharati.
And with the fading away of rapture, they enter and remain
in the third absorption, where they meditate with
equanimity, mindful and aware, personally experiencing the
bliss of which the noble ones declare, ‘Equanimous and
mindful, one meditates in bliss.’

Sukhassa ca pahānā … pe … catutthaṃ jhānaṃ
upasampajja viharati.
Giving up pleasure and pain, and ending former happiness
and sadness, they enter and remain in the fourth
absorption, without pleasure or pain, with pure equanimity
and mindfulness.

Sabbaso rūpasaññānaṃ samatikkamā … pe …
ākāsānañcāyatanaṃ upasampajja viharati.
Going totally beyond perceptions of form, with the ending of
perceptions of impingement, not focusing on perceptions of
diversity, aware that ‘space is infinite’, they enter and
remain in the dimension of infinite space.
Sabbaso ākāsānañcāyatanaṃ samatikkamma
‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ
upasampajja viharati.
Going totally beyond the dimension of infinite space, aware
that ‘consciousness is infinite’, they enter and remain in the
dimension of infinite consciousness.

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi
kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.
Going totally beyond the dimension of infinite
consciousness, aware that ‘there is nothing at all’, they
enter and remain in the dimension of nothingness.

Sabbaso ākiñcaññāyatanaṃ samatikkamma
nevasaññānāsaññāyatanaṃ upasampajja viharati.
Going totally beyond the dimension of nothingness, they
enter and remain in the dimension of neither perception
nor non-perception.

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma
saññāvedayitanirodhaṃ upasampajja viharati. (5)
Going totally beyond the dimension of neither perception
nor non-perception, they enter and remain in the cessation
of perception and feeling.

Nava anupubbanirodhā.
Nine progressive cessations.

Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā
niruddhā hoti.
For someone who has attained the first absorption, sensual
perceptions have ceased.

Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā
niruddhā honti.
For someone who has attained the second absorption, the
placing of the mind and keeping it connected have ceased.

Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti.
For someone who has attained the third absorption, rapture
has ceased.

Catutthaṃ jhānaṃ samāpannassa assāsapassāssā
niruddhā honti.
For someone who has attained the fourth absorption,
breathing has ceased.

Ākāsānañcāyatanaṃ samāpannassa rūpasaññā
niruddhā hoti.
For someone who has attained the dimension of infinite
space, the perception of form has ceased.

Viññāṇañcāyatanaṃ samāpannassa
ākāsānañcāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of infinite
consciousness, the perception of the dimension of infinite
space has ceased.

Ākiñcaññāyatanaṃ samāpannassa
viññāṇañcāyatanasaññā niruddhā hoti.
For someone who has attained the dimension of
nothingness, the perception of the dimension of infinite
consciousness has ceased.

Nevasaññānāsaññāyatanaṃ 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.
Saññāvedayitanirodhaṃ samāpannassa saññā ca
vedanā ca niruddhā honti. (6)
For someone who has attained the cessation of perception
and feeling, perception and feeling have ceased.

Ime kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena nava dhammā
sammadakkhātā.
These are the teachings grouped by nine that have been
rightly explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya
hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

10. Dasaka
10. Tens

Atthi kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena dasa dhammā
sammadakkhātā.
There are teachings grouped by ten that have been rightly
explained by the Buddha.

Tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya
hitāya sukhāya devamanussānaṃ.
You should all recite these in concert.

Katame dasa?
What are the teachings grouped by ten?

Dasa nāthakaraṇā dhammā.
Ten qualities that serve as protector.

Idhāvuso, bhikkhu sīlavā hoti.
Pātimokkhasaṃvarasaṃvuto viharati
ācāragocarasampanno, aṇumattesu vajjesu
bhayadassāvī samādāya sikkhati sikkhāpadesu.
Firstly, a mendicant is ethical, restrained in the monastic
code, conducting themselves well and seeking alms in
suitable places. Seeing danger in the slightest fault, they
keep the rules they’ve undertaken.

Yaṃpāvuso, bhikkhu sīlavā hoti,
pātimokkhasaṃvarasaṃvuto viharati,
ācāragocarasampanno, aṇumattesu vajjesu
bhayadassāvī samādāya sikkhati sikkhāpadesu.

Ayampi dhammo nāthakaraṇo. (1.1)
This is a quality that serves as protector.

Puna caparaṃ, āvuso, bhikkhu bahussuto hoti
sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā
majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ
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, reinforcing them by
recitation, mentally scrutinizing them, and comprehending
them theoretically.

Yaṃpāvuso, bhikkhu bahussuto hoti … pe … diṭṭhiyā
suppaṭividdhā.

Ayampi dhammo nāthakaraṇo. (1.2)
This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu kalyāṇamitto hoti
kalyāṇasahāyo kalyāṇasampavaṅko.
Furthermore, a mendicant has good friends, companions,
and associates.

Yaṃpāvuso, bhikkhu kalyāṇamitto hoti
kalyāṇasahāyo kalyāṇasampavaṅko.

Ayampi dhammo nāthakaraṇo. (1.3)
This too is a quality that serves as protector.

Puna caparaṃ, āvuso, bhikkhu suvaco hoti
sovacassakaraṇehi dhammehi samannāgato khamo
padakkhiṇaggāhī anusāsaniṃ.
Furthermore, a mendicant is easy to admonish, having
qualities that make them easy to admonish. They’re patient,
and take instruction respectfully.

Yaṃpāvuso, bhikkhu suvaco hoti … pe …
padakkhiṇaggāhī anusāsaniṃ.

Ayampi dhammo nāthakaraṇo. (1.4)
This too is a quality that serves as protector.

Puna caparaṃ, āvuso, bhikkhu yāni tāni
sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni, tattha
dakkho hoti analaso tatrupāyāya vīmaṃsāya
samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ.
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.

Yaṃpāvuso, bhikkhu yāni tāni sabrahmacārīnaṃ …
pe … alaṃ saṃvidhātuṃ.
Ayampi dhammo nāthakaraṇo. (1.5)
This too is a quality that serves as protector.

Puna caparaṃ, 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.

Yaṃpāvuso, bhikkhu dhammakāmo hoti … pe …
uḷārapāmojjo.

Ayampi dhammo nāthakaraṇo. (1.6)
This too is a quality that serves as protector.

Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti
itarītarehi
cīvarapiṇḍapātasenāsanagilānappaccayabhesajjapari
kkhārehi.
Furthermore, a mendicant is content with any kind of
robes, alms-food, lodgings, and medicines and supplies for
the sick.

Yaṃpāvuso, bhikkhu santuṭṭho hoti … pe …
parikkhārehi.

Ayampi dhammo nāthakaraṇo. (1.7)
This too is a quality that serves as protector.

Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati
akusalānaṃ dhammānaṃ pahānāya kusalānaṃ
dhammānaṃ 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.

Yaṃpāvuso, bhikkhu āraddhavīriyo viharati … pe …
anikkhittadhuro kusalesu dhammesu.

Ayampi dhammo nāthakaraṇo. (1.8)
This too is a quality that serves as protector.

Puna caparaṃ, 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.

Yaṃpāvuso, bhikkhu satimā hoti … pe … saritā
anussaritā.

Ayampi dhammo nāthakaraṇo. (1.9)
This too is a quality that serves as protector.

Puna caparaṃ, āvuso, bhikkhu paññavā hoti,
udayatthagāminiyā paññāya samannāgato ariyāya
nibbedhikāya sammādukkhakkhayagāminiyā.
Furthermore, a mendicant is wise. They have the wisdom of
arising and passing away which is noble, penetrative, and
leads to the complete ending of suffering.

Yaṃpāvuso, bhikkhu paññavā hoti … pe …
sammādukkhakkhayagāminiyā.

Ayampi dhammo nāthakaraṇo. (1.10)
This too is a quality that serves as protector.
Dasa kasiṇāyatanāni.
Ten universal dimensions of meditation.

Pathavīkasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ
advayaṃ appamāṇaṃ.
Someone perceives the meditation on universal earth
above, below, across, non-dual and limitless.

Āpokasiṇameko sañjānāti … pe …
They perceive the meditation on universal water …

tejokasiṇameko sañjānāti …
the meditation on universal fire …

vāyokasiṇameko sañjānāti …
the meditation on universal air …

nīlakasiṇameko sañjānāti …
the meditation on universal blue …

pītakasiṇameko sañjānāti …
the meditation on universal yellow …

lohitakasiṇameko sañjānāti …
the meditation on universal red …

odātakasiṇameko sañjānāti …
the meditation on universal white …

ākāsakasiṇameko sañjānāti …
the meditation on universal space …

viññāṇakasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ
advayaṃ appamāṇaṃ. (2)
They perceive the meditation on universal consciousness
above, below, across, non-dual and limitless.

Dasa akusalakammapathā—
Ten ways of doing unskillful deeds:

pāṇātipāto, adinnādānaṃ, kāmesumicchācāro,
musāvādo, pisuṇā vācā, pharusā vācā,
samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. (3)
killing living creatures, stealing, and sexual misconduct;
speech that’s false, divisive, harsh, or nonsensical;
covetousness, ill will, and wrong view.

Dasa kusalakammapathā—
Ten ways of doing skillful deeds:

pāṇātipātā veramaṇī, adinnādānā veramaṇī,
kāmesumicchācārā veramaṇī, musāvādā veramaṇī,
pisuṇāya vācāya veramaṇī, pharusāya vācāya
veramaṇī, samphappalāpā veramaṇī, anabhijjhā,
abyāpādo, sammādiṭṭhi. (4)
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.

Dasa ariyavāsā.
Ten noble abodes.

Idhāvuso, bhikkhu pañcaṅgavippahīno hoti,
chaḷaṅgasamannāgato, ekārakkho, caturāpasseno,
paṇunnapaccekasacco, samavayasaṭṭhesano,
anāvilasaṅkappo, passaddhakāyasaṅkhāro,
suvimuttacitto, suvimuttapañño.
A mendicant has given up five factors, possesses six factors,
has a single guard, has four supports, has eliminated
idiosyncratic interpretations of the truth, has totally given
up searching, has unsullied intentions, has stilled the
physical process, and is well freed in mind and well freed by
wisdom.

Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?
And how has a mendicant given up five factors?

Idhāvuso, bhikkhuno kāmacchando pahīno hoti,
byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti,
uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā
hoti.
It’s when a mendicant has given up sensual desire, ill will,
dullness and drowsiness, restlessness and remorse, and
doubt.

Evaṃ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.
(5.1)
That’s how a mendicant has given up five factors.

Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?
And how does a mendicant possess six factors?

Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva
sumano hoti na dummano, upekkhako viharati sato
sampajāno.
A mendicant, seeing a sight with their eyes, is neither
happy nor sad. They remain equanimous, mindful and
aware.

Sotena saddaṃ sutvā … pe …
Hearing a sound with their ears … Smelling an odor with
their nose … Tasting a flavor with their tongue … Feeling a
touch with their body …
manasā dhammaṃ viññāya neva sumano hoti na
dummano, upekkhako viharati sato sampajāno.
Knowing a thought with their mind, they’re neither happy
nor sad. They remain equanimous, mindful and aware.

Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato
hoti. (5.2)
That’s how a mendicant possesses six factors.

Kathañcāvuso, bhikkhu ekārakkho hoti?
And how does a mendicant have a single guard?

Idhāvuso, bhikkhu satārakkhena cetasā samannāgato
hoti.
It’s when a mendicant’s heart is guarded by mindfulness.

Evaṃ kho, āvuso, bhikkhu ekārakkho hoti. (5.3)
That’s how a mendicant has a single guard.

Kathañcāvuso, bhikkhu caturāpasseno hoti?
And how does a mendicant have four supports?

Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati,
saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti,
saṅkhāyekaṃ vinodeti.
After reflection, a mendicant uses some things, endures
some things, avoids some things, and gets rid of some
things.

Evaṃ kho, āvuso, bhikkhu caturāpasseno hoti. (5.4)
That’s how a mendicant has four supports.

Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?
And how has a mendicant eliminated idiosyncratic
interpretations of the truth?
Idhāvuso, bhikkhuno yāni tāni
puthusamaṇabrāhmaṇānaṃ 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 dispelled,
eliminated, thrown out, rejected, let go of, given up, and
relinquished all these.

Evaṃ kho, āvuso, bhikkhu paṇunnapaccekasacco
hoti. (5.5)
That’s how a mendicant has eliminated idiosyncratic
interpretations of the truth.

Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?
And how has a mendicant totally given up searching?

Idhāvuso, bhikkhuno kāmesanā pahīnā hoti,
bhavesanā pahīnā hoti, brahmacariyesanā
paṭippassaddhā.
It’s when they’ve given up searching for sensual pleasures,
for continued existence, and for a spiritual path.

Evaṃ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.
(5.6)
That’s how a mendicant has totally given up searching.

Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti?
And how does a mendicant have unsullied intentions?

Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti,
byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo
pahīno hoti.
It’s when they’ve given up sensual, malicious, and cruel
intentions.
Evaṃ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.
(5.7)
That’s how a mendicant has unsullied intentions.

Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro
hoti?
And how has a mendicant stilled the physical process?

Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca
pahānā pubbeva somanassadomanassānaṃ
atthaṅgamā adukkhamasukhaṃ
upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ
upasampajja viharati.
It’s when, giving up pleasure and pain, and ending former
happiness and sadness, they enter and remain in the fourth
absorption, without pleasure or pain, with pure equanimity
and mindfulness.

Evaṃ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro
hoti. (5.8)
That’s how a mendicant has stilled the physical process.

Kathañcāvuso, bhikkhu suvimuttacitto hoti?
And how is a mendicant well freed in mind?

Idhāvuso, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā
cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti.
It’s when a mendicant’s mind is freed from greed, hate, and
delusion.

Evaṃ kho, āvuso, bhikkhu suvimuttacitto hoti. (5.9)
That’s how a mendicant is well freed in mind.

Kathañcāvuso, bhikkhu suvimuttapañño hoti?
And how is a mendicant well freed by wisdom?
Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo
tālāvatthukato anabhāvaṅkato āyatiṃ
anuppādadhammo’ti pajānāti.
It’s when a mendicant understands: ‘I’ve given up greed,
hate, and delusion, cut them off at the root, made them like
a palm stump, obliterated them, so they’re unable to arise
in the future.’

‘Doso me pahīno ucchinnamūlo tālāvatthukato
anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti.

‘Moho me pahīno ucchinnamūlo tālāvatthukato
anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti.

Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti.
(5.10)
That’s how a mendicant’s mind is well freed by wisdom.

Dasa asekkhā dhammā—
Ten qualities of an adept:

asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo,
asekkhā sammāvācā, asekkho sammākammanto,
asekkho sammāājīvo, asekkho sammāvāyāmo,
asekkhā sammāsati, asekkho sammāsamādhi,
asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimutti. (6)
an adept’s right view, right thought, right speech, right
action, right livelihood, right effort, right mindfulness, right
immersion, right knowledge, and right freedom.

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

Atha kho bhagavā uṭṭhahitvā āyasmantaṃ sāriputtaṃ
āmantesi:
Then the Buddha got up and said to Venerable Sāriputta,

“sādhu sādhu, sāriputta,
“Good, good, Sāriputta!

sādhu kho tvaṃ, sāriputta, bhikkhūnaṃ
saṅgītipariyāyaṃ abhāsī”ti.
It’s good that you’ve taught this exposition of the reciting in
concert.”

Idamavocāyasmā sāriputto, samanuñño satthā ahosi.
That is what Venerable Sāriputta said, and the teacher
approved.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ
abhinandunti.
Satisfied, the mendicants were happy with what Sāriputta
said.

Saṅgītisuttaṃ niṭṭhitaṃ dasamaṃ.
34. Dasuttarasutta - Up to Ten
Dīgha Nikāya 34 - Long Discourses 34

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā campāyaṃ viharati
gaggarāya pokkharaṇiyā tīre mahatā
bhikkhusaṅghena saddhiṃ 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.

Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the mendicants:

“āvuso bhikkhave”ti.
“Reverends, mendicants!”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa
paccassosuṃ.
“Reverend,” they replied.

Āyasmā sāriputto etadavoca:
Sāriputta said this:

“Dasuttaraṃ pavakkhāmi,
“I will relate the teachings

dhammaṃ nibbānapattiyā;
up to ten for attaining extinguishment,

Dukkhassantakiriyāya,
for making an end of suffering,
sabbaganthappamocanaṃ.
the release from all ties.

1. Eko dhammo
1. Groups of One

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

Katamo eko dhammo bahukāro?
What one thing is helpful?

Appamādo kusalesu dhammesu.
Diligence in skillful qualities.

Ayaṃ eko dhammo bahukāro. (1)

Katamo eko dhammo bhāvetabbo?
What one thing should be developed?

Kāyagatāsati sātasahagatā.
Mindfulness of the body that is full of pleasure.

Ayaṃ eko dhammo bhāvetabbo. (2)
Katamo eko dhammo pariññeyyo?
What one thing should be completely understood?

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

Ayaṃ eko dhammo pariññeyyo. (3)

Katamo eko dhammo pahātabbo?
What one thing should be given up?

Asmimāno.
The conceit ‘I am’.

Ayaṃ eko dhammo pahātabbo. (4)

Katamo eko dhammo hānabhāgiyo?
What one thing makes things worse?

Ayoniso manasikāro.
Improper attention.

Ayaṃ eko dhammo hānabhāgiyo. (5)

Katamo eko dhammo visesabhāgiyo?
What one thing leads to distinction?

Yoniso manasikāro.
Proper attention.

Ayaṃ eko dhammo visesabhāgiyo. (6)

Katamo eko dhammo duppaṭivijjho?
What one thing is hard to comprehend?
Ānantariko cetosamādhi.
The heart’s immersion of immediate result.

Ayaṃ eko dhammo duppaṭivijjho. (7)

Katamo eko dhammo uppādetabbo?
What one thing should be produced?

Akuppaṃ ñāṇaṃ.
Unshakable knowledge.

Ayaṃ eko dhammo uppādetabbo. (8)

Katamo eko dhammo abhiññeyyo?
What one thing should be directly known?

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

Ayaṃ eko dhammo abhiññeyyo. (9)

Katamo eko dhammo sacchikātabbo?
What one thing should be realized?

Akuppā cetovimutti.
The unshakable heart’s release.

Ayaṃ eko dhammo sacchikātabbo. (10)

Iti 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 awakened to by the
Realized One.

2. Dve dhammā
2. Groups of Two

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

Katame dve dhammā bahukārā?
What two things are helpful?

Sati ca sampajaññañca.
Mindfulness and situational awareness.

Ime dve dhammā bahukārā. (1)

Katame dve dhammā bhāvetabbā?
What two things should be developed?

Samatho ca vipassanā ca.
Serenity and discernment.

Ime dve dhammā bhāvetabbā. (2)

Katame dve dhammā pariññeyyā?
What two things should be completely understood?

Nāmañca rūpañca.
Name and form.
Ime dve dhammā pariññeyyā. (3)

Katame dve dhammā pahātabbā?
What two things should be given up?

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

Ime dve dhammā pahātabbā. (4)

Katame dve dhammā hānabhāgiyā?
What two things make things worse?

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

Ime dve dhammā hānabhāgiyā. (5)

Katame dve dhammā visesabhāgiyā?
What two things lead to distinction?

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

Ime dve dhammā visesabhāgiyā. (6)

Katame dve dhammā duppaṭivijjhā?
What two things are hard to comprehend?

Yo ca hetu yo ca paccayo sattānaṃ saṅkilesāya, yo ca
hetu yo ca paccayo sattānaṃ visuddhiyā.
What are the causes and conditions for the corruption of
sentient beings, and what are the causes and conditions for
the purification of sentient beings.
Ime dve dhammā duppaṭivijjhā. (7)

Katame dve dhammā uppādetabbā?
What two things should be produced?

Dve ñāṇāni—
Two knowledges:

khaye ñāṇaṃ, anuppāde ñāṇaṃ.
knowledge of ending, and knowledge of non-arising.

Ime dve dhammā uppādetabbā. (8)

Katame dve dhammā abhiññeyyā?
What two things should be directly known?

Dve dhātuyo—
Two elements:

saṅkhatā ca dhātu asaṅkhatā ca dhātu.
the conditioned element and the unconditioned element.

Ime dve dhammā abhiññeyyā. (9)

Katame dve dhammā sacchikātabbā?
What two things should be realized?

Vijjā ca vimutti ca.
Knowledge and freedom.

Ime dve dhammā sacchikātabbā. (10)

Iti 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 awakened to by the
Realized One.

3. Tayo dhammā
3. Groups of Three

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

Katame tayo dhammā bahukārā?
What three things are helpful?

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

Ime tayo dhammā bahukārā. (1)

Katame tayo dhammā bhāvetabbā?
What three things should be developed?

Tayo samādhī—
Three kinds of immersion.

savitakko savicāro samādhi, avitakko vicāramatto
samādhi, avitakko avicāro samādhi.
Immersion with placing the mind and keeping it connected.
Immersion without placing the mind, but just keeping it
connected. Immersion without placing the mind or keeping
it connected.

Ime tayo dhammā bhāvetabbā. (2)

Katame tayo dhammā pariññeyyā?
What three things should be completely understood?
Tisso vedanā—
Three feelings:

sukhā vedanā, dukkhā vedanā, adukkhamasukhā
vedanā.
pleasant, painful, and neutral.

Ime tayo dhammā pariññeyyā. (3)

Katame tayo dhammā pahātabbā?
What three things should be given up?

Tisso taṇhā—
Three cravings:

kāmataṇhā, bhavataṇhā, vibhavataṇhā.
craving for sensual pleasures, craving for continued
existence, and craving to end existence.

Ime tayo dhammā pahātabbā. (4)

Katame tayo dhammā hānabhāgiyā?
What three things make things worse?

Tīṇi akusalamūlāni—
Three unskillful roots:

lobho akusalamūlaṃ, doso akusalamūlaṃ, moho
akusalamūlaṃ.
greed, hate, and delusion.

Ime tayo dhammā hānabhāgiyā. (5)

Katame tayo dhammā visesabhāgiyā?
What three things lead to distinction?
Tīṇi kusalamūlāni—
Three skillful roots:

alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho
kusalamūlaṃ.
non-greed, non-hate, and non-delusion.

Ime tayo dhammā visesabhāgiyā. (6)

Katame tayo dhammā duppaṭivijjhā?
What three things are hard to comprehend?

Tisso nissaraṇiyā dhātuyo—
Three elements of escape.

kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ,
rūpānametaṃ nissaraṇaṃ yadidaṃ arūpaṃ, yaṃ kho
pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ,
nirodho tassa nissaraṇaṃ.
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.

Ime tayo dhammā duppaṭivijjhā. (7)

Katame tayo dhammā uppādetabbā?
What three things should be produced?

Tīṇi ñāṇāni—
Three knowledges:

atītaṃse ñāṇaṃ, anāgataṃse ñāṇaṃ,
paccuppannaṃse ñāṇaṃ.
regarding the past, future, and present.
Ime tayo dhammā uppādetabbā. (8)

Katame tayo dhammā abhiññeyyā?
What three things should be directly known?

Tisso dhātuyo—
Three elements:

kāmadhātu, rūpadhātu, arūpadhātu.
sensuality, form, and formlessness.

Ime tayo dhammā abhiññeyyā. (9)

Katame tayo dhammā sacchikātabbā?
What three things should be realized?

Tisso vijjā—
Three knowledges:

pubbenivāsānussatiñāṇaṃ vijjā, sattānaṃ cutūpapāte
ñāṇaṃ vijjā, āsavānaṃ khaye ñāṇaṃ vijjā.
recollection of past lives, knowledge of the death and
rebirth of sentient beings, and knowledge of the ending of
defilements.

Ime tayo dhammā sacchikātabbā. (10)

Iti ime tiṃsa 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 awakened to by the
Realized One.

4. Cattāro dhammā
4. Groups of Four
Cattāro dhammā bahukārā, cattāro dhammā
bhāvetabbā … pe … cattāro dhammā sacchikātabbā.
Four things are helpful, etc.

Katame cattāro dhammā bahukārā?
What four things are helpful?

Cattāri cakkāni—
Four situations:

patirūpadesavāso, sappurisūpanissayo,
attasammāpaṇidhi, pubbe ca katapuññatā.
living in a suitable region, relying on good people, being
rightly resolved in oneself, and past merit.

Ime cattāro dhammā bahukārā. (1)

Katame cattāro dhammā bhāvetabbā?
What four things should be developed?

Cattāro satipaṭṭhānā—
The four kinds of mindfulness meditation.

idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī
sampajāno satimā vineyya loke abhijjhādomanassaṃ.
A mendicant meditates by observing an aspect of the body
—keen, aware, and mindful, rid of desire and aversion for
the world.

Vedanāsu … pe …
They meditate observing an aspect of feelings …

citte …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno
satimā vineyya loke abhijjhādomanassaṃ.
principles—keen, aware, and mindful, rid of desire and
aversion for the world.

Ime cattāro dhammā bhāvetabbā. (2)

Katame cattāro dhammā pariññeyyā?
What four things should be completely understood?

Cattāro āhārā—
Four foods:

kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso
dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
solid food, whether coarse or fine; contact is the second,
mental intention the third, and consciousness the fourth.

Ime cattāro dhammā pariññeyyā. (3)

Katame cattāro dhammā pahātabbā?
What four things should be given up?

Cattāro oghā—
Four floods:

kāmogho, bhavogho, diṭṭhogho, avijjogho.
sensuality, desire for rebirth, views, and ignorance.

Ime cattāro dhammā pahātabbā. (4)

Katame cattāro dhammā hānabhāgiyā?
What four things make things worse?

Cattāro yogā—
Four bonds:
kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.
sensuality, desire for rebirth, views, and ignorance.

Ime cattāro dhammā hānabhāgiyā. (5)

Katame cattāro dhammā visesabhāgiyā?
What four things lead to distinction?

Cattāro visaṃyogā—
Four kinds of detachment:

kāmayogavisaṃyogo, bhavayogavisaṃyogo,
diṭṭhiyogavisaṃyogo, avijjāyogavisaṃyogo.
detachment from the bonds of sensuality, desire for rebirth,
views, and ignorance.

Ime cattāro dhammā visesabhāgiyā. (6)

Katame cattāro dhammā duppaṭivijjhā?
What four things are hard to comprehend?

Cattāro samādhī—
Four kinds of immersion:

hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi,
visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi.
immersion liable to decline, stable immersion, immersion
that leads to distinction, and immersion that leads to
penetration.

Ime cattāro dhammā duppaṭivijjhā. (7)

Katame cattāro dhammā uppādetabbā?
What four things should be produced?
Cattāri ñāṇāni—
Four knowledges:

dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye ñāṇaṃ,
sammutiyā ñāṇaṃ.
knowledge of the present phenomena, inferential
knowledge, knowledge of others’ minds, and conventional
knowledge.

Ime cattāro dhammā uppādetabbā. (8)

Katame cattāro dhammā abhiññeyyā?
What four things should be directly known?

Cattāri ariyasaccāni—
The four noble truths:

dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ
ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ,
dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
suffering, the origin of suffering, the cessation of suffering,
and the practice that leads to the cessation of suffering.

Ime cattāro dhammā abhiññeyyā. (9)

Katame cattāro dhammā sacchikātabbā?
What four things should be realized?

Cattāri sāmaññaphalāni—
Four fruits of the ascetic life:

sotāpattiphalaṃ, sakadāgāmiphalaṃ,
anāgāmiphalaṃ, arahattaphalaṃ.
stream-entry, once-return, non-return, and perfection.

Ime cattāro dhammā sacchikātabbā. (10)
Iti 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 awakened to by the
Realized One.

5. Pañca dhammā
5. Groups of Five

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

Katame pañca dhammā bahukārā?
What five things are helpful?

Pañca padhāniyaṅgāni—
Five factors that support meditation.

idhāvuso, bhikkhu saddho hoti, saddahati
tathāgatassa bodhiṃ:
A mendicant has faith in the Realized One’s awakening:

‘itipi so bhagavā arahaṃ sammāsambuddho
vijjācaraṇasampanno sugato lokavidū anuttaro
purisadammasārathi satthā devamanussānaṃ 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 who wish to train,
teacher of gods and humans, awakened, blessed.’

Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā
samannāgato nātisītāya nāccuṇhāya majjhimāya
padhānakkhamāya.
They are rarely ill or unwell. Their stomach digests well,
being neither too hot nor too cold, but just right, and fit for
meditation.

Asaṭho hoti amāyāvī yathābhūtamattānaṃ āvīkattā
satthari vā viññūsu vā sabrahmacārīsu.
They’re not devious or deceitful. They reveal themselves
honestly to the Teacher or sensible spiritual companions.

Āraddhavīriyo viharati akusalānaṃ dhammānaṃ
pahānāya, kusalānaṃ dhammānaṃ upasampadāya,
thāmavā daḷhaparakkamo anikkhittadhuro kusalesu
dhammesu.
They live with energy roused up for giving up unskillful
qualities and embracing skillful qualities. They’re strong,
staunchly vigorous, not slacking off when it comes to
developing skillful qualities.

Paññavā hoti udayatthagāminiyā paññāya
samannāgato ariyāya nibbedhikāya 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.

Ime pañca dhammā bahukārā. (1)

Katame pañca dhammā bhāvetabbā?
What five things should be developed?

Pañcaṅgiko sammāsamādhi—
Right immersion with five factors:

pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā,
ālokapharaṇatā, paccavekkhaṇanimittaṃ.
pervaded with rapture, pervaded with pleasure, pervaded
with mind, pervaded with light, and the foundation for
reviewing.

Ime pañca dhammā bhāvetabbā. (2)

Katame pañca dhammā pariññeyyā?
What five things should be completely understood?

Pañcupādānakkhandhā—
Five grasping aggregates:

rūpupādānakkhandho, vedanupādānakkhandho,
saññupādānakkhandho, saṅkhārupādānakkhandho
viññāṇupādānakkhandho.
form, feeling, perception, choices, and consciousness.

Ime pañca dhammā pariññeyyā. (3)

Katame pañca dhammā pahātabbā?
What five things should be given up?

Pañca nīvaraṇāni—
Five hindrances:

kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ,
thinamiddhanīvaraṇaṃ,
uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ.
sensual desire, ill will, dullness and drowsiness, restlessness
and remorse, and doubt.

Ime pañca dhammā pahātabbā. (4)

Katame pañca dhammā hānabhāgiyā?
What five things make things worse?
Pañca cetokhilā—
Five kinds of emotional barrenness.

idhāvuso, bhikkhu satthari kaṅkhati vicikicchati
nādhimuccati na sampasīdati.
Firstly, a mendicant has doubts about the Teacher. They’re
uncertain, undecided, and lacking confidence.

Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati
nādhimuccati na sampasīdati, tassa cittaṃ na namati
ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward keenness,
commitment, persistence, and striving.

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya
padhānāya.

Ayaṃ paṭhamo cetokhilo.
This is the first kind of emotional barrenness.

Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati
vicikicchati … pe …
Furthermore, a mendicant has doubts about the teaching …

saṅghe kaṅkhati vicikicchati … pe …
the Saṅgha …

sikkhāya kaṅkhati vicikicchati … pe …
the training …

sabrahmacārīsu kupito hoti anattamano āhatacitto
khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu
kupito hoti anattamano āhatacitto khilajāto, tassa
cittaṃ na namati ātappāya anuyogāya sātaccāya
padhānāya.
A mendicant is angry and upset with their spiritual
companions, resentful and closed off.

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya
padhānāya.
This being so, their mind doesn’t incline toward keenness,
commitment, persistence, and striving.

Ayaṃ pañcamo cetokhilo.
This is the fifth kind of emotional barrenness.

Ime pañca dhammā hānabhāgiyā. (5)

Katame pañca dhammā visesabhāgiyā?
What five things lead to distinction?

Pañcindriyāni—
Five faculties:

saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ,
samādhindriyaṃ, paññindriyaṃ.
faith, energy, mindfulness, immersion, and wisdom.

Ime pañca dhammā visesabhāgiyā. (6)

Katame pañca dhammā duppaṭivijjhā?
What five things are hard to comprehend?

Pañca nissaraṇiyā dhātuyo—
Five elements of escape.

idhāvuso, bhikkhuno kāme manasikaroto kāmesu
cittaṃ na pakkhandati na pasīdati na santiṭṭhati na
vimuccati.
A mendicant focuses on sensual pleasures, but their mind
isn’t eager, confident, settled, and decided about them.
Nekkhammaṃ kho panassa manasikaroto
nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati
vimuccati.
But when they focus on renunciation, their mind is eager,
confident, settled, and decided about it.

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ
suvimuttaṃ visaṃyuttaṃ kāmehi.
Their mind is in a good state, well developed, well risen,
well freed, and well detached from sensual pleasures.

Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā,
mutto so tehi. Na so taṃ vedanaṃ 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.

Idamakkhātaṃ kāmānaṃ nissaraṇaṃ. (7.1)
This is how the escape from sensual pleasures is explained.

Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ
manasikaroto byāpāde cittaṃ na pakkhandati na
pasīdati na santiṭṭhati na vimuccati.
Take another case where a mendicant focuses on ill will, but
their mind isn’t eager …

Abyāpādaṃ kho panassa manasikaroto abyāpāde
cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on good will, their mind is eager …

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ
suvimuttaṃ visaṃyuttaṃ byāpādena.
Their mind is in a good state … well detached from ill will.
Ye ca byāpādapaccayā uppajjanti āsavā vighātā
pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ 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.

Idamakkhātaṃ byāpādassa nissaraṇaṃ. (7.2)
This is how the escape from ill will is explained.

Puna caparaṃ, āvuso, bhikkhuno vihesaṃ
manasikaroto vihesāya cittaṃ na pakkhandati na
pasīdati na santiṭṭhati na vimuccati.
Take another case where a mendicant focuses on harming,
but their mind isn’t eager …

Avihesaṃ kho panassa manasikaroto avihesāya
cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on compassion, their mind is eager …

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ
suvimuttaṃ visaṃyuttaṃ vihesāya.
Their mind is in a good state … well detached from
harming.

Ye ca vihesāpaccayā uppajjanti āsavā vighātā
pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti.
They’re freed from the distressing and feverish defilements
that arise because of harming, so they don’t experience that
kind of feeling.

Idamakkhātaṃ vihesāya nissaraṇaṃ. (7.3)
This is how the escape from harming is explained.

Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto
rūpesu cittaṃ na pakkhandati na pasīdati na
santiṭṭhati na vimuccati.
Take another case where a mendicant focuses on form, but
their mind isn’t eager …

Arūpaṃ kho panassa manasikaroto arūpe cittaṃ
pakkhandati pasīdati santiṭṭhati vimuccati.
But when they focus on the formless, their mind is eager …

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ
suvimuttaṃ visaṃyuttaṃ rūpehi.
Their mind is in a good state … well detached from forms.

Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā,
mutto so tehi. Na so taṃ vedanaṃ vedeti.
They’re freed from the distressing and feverish defilements
that arise because of form, so they don’t experience that
kind of feeling.

Idamakkhātaṃ rūpānaṃ nissaraṇaṃ. (7.4)
This is how the escape from forms is explained.

Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ
manasikaroto sakkāye cittaṃ na pakkhandati na
pasīdati na santiṭṭhati na vimuccati.
Take a case where a mendicant focuses on identity, but
their mind isn’t eager, confident, settled, and decided about
it.

Sakkāyanirodhaṃ kho panassa manasikaroto
sakkāyanirodhe cittaṃ pakkhandati pasīdati
santiṭṭhati vimuccati.
But when they focus on the ending of identity, their mind is
eager, confident, settled, and decided about it.

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ
suvimuttaṃ visaṃyuttaṃ sakkāyena.
Their mind is in a good state, well developed, well risen,
well freed, and well detached from identity.

Ye ca sakkāyapaccayā uppajjanti āsavā vighātā
pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti.
They’re freed from the distressing and feverish defilements
that arise because of identity, so they don’t experience that
kind of feeling.

Idamakkhātaṃ sakkāyassa nissaraṇaṃ.
This is how the escape from identity is explained.

Ime pañca dhammā duppaṭivijjhā. (7.5)

Katame pañca dhammā uppādetabbā?
What five things should be produced?

Pañca ñāṇiko sammāsamādhi:
Right immersion with five knowledges.

‘ayaṃ samādhi paccuppannasukho ceva āyatiñca
sukhavipāko’ti paccattaṃyeva ñāṇaṃ uppajjati.
The following knowledges arise for you personally: ‘This
immersion is blissful now, and results in bliss in the future.’

‘Ayaṃ samādhi ariyo nirāmiso’ti paccattaññeva
ñāṇaṃ uppajjati.
‘This immersion is noble and spiritual.’

‘Ayaṃ samādhi akāpurisasevito’ti paccattaṃyeva
ñāṇaṃ uppajjati.
‘This immersion is not cultivated by sinners.’

‘Ayaṃ samādhi santo paṇīto paṭippassaddhaladdho
ekodibhāvādhigato, na
sasaṅkhāraniggayhavāritagato’ti paccattaṃyeva
ñāṇaṃ uppajjati.
‘This immersion is peaceful and sublime and tranquil and
unified, not held in place by forceful suppression.’

‘So kho panāhaṃ imaṃ samādhiṃ satova
samāpajjāmi sato vuṭṭhahāmī’ti paccattaṃyeva
ñāṇaṃ uppajjati.
‘I mindfully enter into and emerge from this immersion.’

Ime pañca dhammā uppādetabbā. (8)

Katame pañca dhammā abhiññeyyā?
What five things should be directly known?

Pañca vimuttāyatanāni—
Five opportunities for freedom.

idhāvuso, bhikkhuno satthā dhammaṃ deseti
aññataro vā garuṭṭhāniyo sabrahmacārī.
Firstly, the Teacher or a respected spiritual companion
teaches Dhamma to a mendicant.

Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ
deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā
tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti
dhammapaṭisaṃvedī ca.
That mendicant feels inspired by the meaning and the
teaching in that Dhamma, no matter how the Teacher or a
respected spiritual companion teaches it.

Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino
pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa
kāyo passambhati, passaddhakāyo sukhaṃ vedeti,
sukhino cittaṃ 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.

Idaṃ paṭhamaṃ vimuttāyatanaṃ. (9.1)
This is the first opportunity for freedom.

Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā
dhammaṃ deseti, aññataro vā garuṭṭhāniyo
sabrahmacārī, api ca kho yathāsutaṃ
yathāpariyattaṃ dhammaṃ vitthārena paresaṃ
deseti
Furthermore, it may be that neither the Teacher nor a
respected spiritual companion teaches Dhamma to a
mendicant. But the mendicant teaches Dhamma in detail to
others as they learned and memorized it.

yathā yathā, āvuso, bhikkhu yathāsutaṃ
yathāpariyattaṃ dhammaṃ vitthārena paresaṃ
deseti tathā tathā so tasmiṃ dhamme
atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī 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.

Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino
pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa
kāyo passambhati, passaddhakāyo sukhaṃ vedeti,
sukhino cittaṃ 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.

Idaṃ dutiyaṃ vimuttāyatanaṃ. (9.2)
This is the second opportunity for freedom.

Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā
dhammaṃ deseti, aññataro vā garuṭṭhāniyo
sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ
dhammaṃ vitthārena paresaṃ deseti. Api ca kho
yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena
sajjhāyaṃ karoti.
Furthermore, it may be that neither the Teacher nor … the
mendicant teaches Dhamma. But the mendicant recites the
teaching in detail as they learned and memorized it.

Yathā yathā, āvuso, bhikkhu yathāsutaṃ
yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ
karoti tathā tathā so tasmiṃ dhamme
atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That mendicant feels inspired by the meaning and the
teaching in that Dhamma, no matter how they recite it in
detail as they learned and memorized it.

Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino
pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa
kāyo passambhati, passaddhakāyo sukhaṃ vedeti,
sukhino cittaṃ 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.

Idaṃ tatiyaṃ vimuttāyatanaṃ. (9.3)
This is the third opportunity for freedom.

Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā
dhammaṃ deseti, aññataro vā garuṭṭhāniyo
sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ
dhammaṃ vitthārena paresaṃ deseti, nāpi
yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena
sajjhāyaṃ karoti.
Furthermore, it may be that neither the Teacher nor … the
mendicant teaches Dhamma … nor does the mendicant
recite the teaching.

Api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ
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.

Yathā yathā, āvuso, bhikkhu yathāsutaṃ
yathāpariyattaṃ dhammaṃ cetasā anuvitakketi
anuvicāreti manasānupekkhati tathā tathā so tasmiṃ
dhamme atthappaṭisaṃvedī ca hoti
dhammapaṭisaṃvedī 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.

Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino
pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa
kāyo passambhati, passaddhakāyo sukhaṃ vedeti,
sukhino cittaṃ 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.

Idaṃ catutthaṃ vimuttāyatanaṃ. (9.4)
This is the fourth opportunity for freedom.

Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā
dhammaṃ deseti, aññataro vā garuṭṭhāniyo
sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ
dhammaṃ vitthārena paresaṃ deseti, nāpi
yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena
sajjhāyaṃ karoti, nāpi yathāsutaṃ yathāpariyattaṃ
dhammaṃ cetasā anuvitakketi anuvicāreti
manasānupekkhati;
Furthermore, it may be that neither the Teacher nor … the
mendicant teaches Dhamma … nor does the mendicant
recite the teaching … or think about it.

api ca khvassa aññataraṃ samādhinimittaṃ
suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ
suppaṭividdhaṃ paññāya.
But a meditation subject as a foundation of immersion is
properly grasped, attended, borne in mind, and
comprehended with wisdom.

Yathā yathā, āvuso, bhikkhuno aññataraṃ
samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ
sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so
tasmiṃ dhamme atthappaṭisaṃvedī ca hoti
dhammappaṭisaṃvedī ca.
That mendicant feels inspired by the meaning and the
teaching in that Dhamma, no matter how a meditation
subject as a foundation of immersion is properly grasped,
attended, borne in mind, and comprehended with wisdom.

Tassa atthappaṭisaṃvedino dhammappaṭisaṃvedino
pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa
kāyo passambhati, passaddhakāyo sukhaṃ vedeti,
sukhino cittaṃ 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.
Idaṃ pañcamaṃ vimuttāyatanaṃ.
This is the fifth opportunity for freedom.

Ime pañca dhammā abhiññeyyā. (9.5)

Katame pañca dhammā sacchikātabbā?
What five things should be realized?

Pañca dhammakkhandhā—
Five spectrums of the teaching:

sīlakkhandho, samādhikkhandho, paññākkhandho,
vimuttikkhandho, vimuttiñāṇadassanakkhandho.
ethics, immersion, wisdom, freedom, and knowledge and
vision of freedom.

Ime pañca dhammā sacchikātabbā. (10)

Iti 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 awakened to by the
Realized One.

6. Cha dhammā
6. Groups of Six

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

Katame cha dhammā bahukārā?
What six things are helpful?

Cha sāraṇīyā dhammā.
Six warm-hearted qualities.
Idhāvuso, bhikkhuno mettaṃ kāyakammaṃ
paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho
ca,
Firstly, a mendicant consistently treats their spiritual
companions with bodily kindness, both in public and in
private.

ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo
saṅgahāya avivādāya sāmaggiyā ekībhāvāya
saṃvattati. (1.1)
This warm-hearted quality makes for fondness and respect,
conducing to inclusion, harmony, and unity, without
quarreling.

Puna caparaṃ, āvuso, bhikkhuno mettaṃ
vacīkammaṃ … pe … ekībhāvāya saṃvattati. (1.2)
Furthermore, a mendicant consistently treats their spiritual
companions with verbal kindness.

Puna caparaṃ, āvuso, bhikkhuno mettaṃ
manokammaṃ … pe … ekībhāvāya saṃvattati. (1.3)
Furthermore, a mendicant consistently treats their spiritual
companions with mental kindness.

Puna caparaṃ, āvuso, bhikkhu ye te lābhā dhammikā
dhammaladdhā antamaso pattapariyāpannamattampi,
tathārūpehi lābhehi appaṭivibhattabhogī hoti
sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi
dhammo sāraṇīyo … pe … ekībhāvāya saṃvattati.
(1.4)
Furthermore, a mendicant shares without reservation any
material possessions they have gained by legitimate means,
even the food placed in the alms-bowl, using them in
common with their ethical spiritual companions.
Puna caparaṃ, āvuso, bhikkhu, yāni tāni sīlāni
akhaṇḍāni acchiddāni asabalāni akammāsāni
bhujissāni viññuppasatthāni aparāmaṭṭhāni
samādhisaṃvattanikāni, tathārūpesu sīlesu
sīlasāmaññagato viharati sabrahmacārīhi āvi ceva
raho ca, ayampi dhammo sāraṇīyo … pe … ekībhāvāya
saṃvattati. (1.5)
Furthermore, a mendicant lives according to the precepts
shared with their spiritual companions, both in public and
in private. Those precepts are unbroken, impeccable,
spotless, and unmarred, liberating, praised by sensible
people, not mistaken, and leading to immersion.

Puna caparaṃ, āvuso, bhikkhu yāyaṃ 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 leads
one who practices it to the complete ending of suffering.

ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo,
saṅgahāya avivādāya sāmaggiyā ekībhāvāya
saṃvattati.
This warm-hearted quality makes for fondness and respect,
conducing to inclusion, harmony, and unity, without
quarreling.

Ime cha dhammā bahukārā. (1.6)

Katame cha dhammā bhāvetabbā?
What six things should be developed?

Cha anussatiṭṭhānāni—
Six recollections:

buddhānussati, dhammānussati, saṅghānussati,
sīlānussati, cāgānussati, devatānussati.
the recollection of the Buddha, the teaching, the Saṅgha,
ethics, generosity, and the deities.

Ime cha dhammā bhāvetabbā. (2)

Katame cha dhammā pariññeyyā?
What six things should be completely understood?

Cha ajjhattikāni āyatanāni—
Six interior sense fields:

cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ,
jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ.
eye, ear, nose, tongue, body, and mind.

Ime cha dhammā pariññeyyā. (3)

Katame cha dhammā pahātabbā?
What six things should be given up?

Cha taṇhākāyā—
Six classes of craving:

rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā,
phoṭṭhabbataṇhā, dhammataṇhā.
craving for sights, sounds, smells, tastes, touches, and
thoughts.

Ime cha dhammā pahātabbā. (4)

Katame cha dhammā hānabhāgiyā?
What six things make things worse?
Cha agāravā—
Six kinds of disrespect.

idhāvuso, 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.

Ime cha dhammā hānabhāgiyā. (5)

Katame cha dhammā visesabhāgiyā?
What six things lead to distinction?

Cha gāravā—
Six kinds of respect.

idhāvuso, 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.

Ime cha dhammā visesabhāgiyā. (6)

Katame cha dhammā duppaṭivijjhā?
What six things are hard to comprehend?

Cha nissaraṇiyā dhātuyo—
Six elements of escape.

idhāvuso, bhikkhu evaṃ vadeyya:
Take a mendicant who says:

‘mettā hi kho me, cetovimutti bhāvitā bahulīkatā
yānīkatā vatthukatā anuṭṭhitā paricitā
susamāraddhā,
‘I’ve developed the heart’s release by love. I’ve cultivated it,
made it my vehicle and my basis, kept it up, consolidated it,
and properly implemented it.

atha ca pana me byāpādo cittaṃ pariyādāya
tiṭṭhatī’ti.
Yet somehow ill will still occupies my mind.’

So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca,
mā bhagavantaṃ abbhācikkhi. Na hi sādhu
bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ
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.

Aṭṭhānametaṃ āvuso anavakāso yaṃ mettāya
cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya
vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.
It’s impossible, reverend, it cannot happen that the heart’s
release by love has been developed and properly
implemented,

Atha ca panassa byāpādo cittaṃ pariyādāya ṭhassatīti,
netaṃ ṭhānaṃ vijjati.
yet somehow ill will still occupies the mind.

Nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ
mettācetovimuttī’ti. (7.1)
For it is the heart’s release by love that is the escape from
ill will.’
Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:

‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā
yānīkatā vatthukatā anuṭṭhitā paricitā
susamāraddhā.
‘I’ve developed the heart’s release by compassion. I’ve
cultivated it, made it my vehicle and my basis, kept it up,
consolidated it, and properly implemented it.

Atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow the thought of harming still occupies my
mind.’

So: ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṃ avaca,
mā bhagavantaṃ abbhācikkhi … pe …
They should be told, ‘Not so, venerable! …

nissaraṇaṃ hetaṃ, āvuso, vihesāya, yadidaṃ
karuṇācetovimuttī’ti. (7.2)
For it is the heart’s release by compassion that is the
escape from thoughts of harming.’

Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:

‘muditā hi kho me cetovimutti bhāvitā … pe …
‘I’ve developed the heart’s release by rejoicing. …

atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow negativity still occupies my mind.’

So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca …
pe …
They should be told, ‘Not so, venerable! …
nissaraṇaṃ hetaṃ, āvuso, aratiyā, yadidaṃ
muditācetovimuttī’ti. (7.3)
For it is the heart’s release by rejoicing that is the escape
from negativity.’

Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:

‘upekkhā hi kho me cetovimutti bhāvitā … pe …
‘I’ve developed the heart’s release by equanimity. …

atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow desire still occupies my mind.’

So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca …
pe …
They should be told, ‘Not so, venerable! …

nissaraṇaṃ hetaṃ, āvuso, rāgassa yadidaṃ
upekkhācetovimuttī’ti. (7.4)
For it is the heart’s release by equanimity that is the escape
from desire.’

Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:

‘animittā hi kho me cetovimutti bhāvitā … pe …
‘I’ve developed the signless heart’s release. …

atha ca pana me nimittānusāri viññāṇaṃ hotī’ti.
Yet somehow my consciousness still follows after signs.’

So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca …
pe …
They should be told, ‘Not so, venerable! …
nissaraṇaṃ hetaṃ, āvuso, sabbanimittānaṃ yadidaṃ
animittā cetovimuttī’ti. (7.5)
For it is the signless release of the heart that is the escape
from all signs.’

Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:

‘asmīti kho me vigataṃ, ayamahamasmīti na
samanupassāmi,
‘I’m rid of the conceit “I am”. And I don’t regard anything
as “I am this”.

atha ca pana me vicikicchākathaṅkathāsallaṃ cittaṃ
pariyādāya tiṭṭhatī’ti.
Yet somehow the dart of doubt and indecision still occupies
my mind.’

So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca,
mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato
abbhakkhānaṃ, na hi bhagavā evaṃ 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.

Aṭṭhānametaṃ, āvuso, anavakāso yaṃ asmīti vigate
ayamahamasmīti asamanupassato.
It’s impossible, reverend, it cannot happen that the conceit
“I am” has been done away with, and nothing is regarded
as “I am this”,

Atha ca panassa vicikicchākathaṅkathāsallaṃ cittaṃ
pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.
yet somehow the dart of doubt and indecision still occupy
the mind.
Nissaraṇaṃ hetaṃ, āvuso,
vicikicchākathaṅkathāsallassa, yadidaṃ
asmimānasamugghāto’ti.
For it is the uprooting of the conceit “I am” that is the
escape from the dart of doubt and indecision.’

Ime cha dhammā duppaṭivijjhā. (7.6)

Katame cha dhammā uppādetabbā?
What six things should be produced?

Cha satatavihārā.
Six consistent responses.

Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva
sumano hoti na dummano, upekkhako viharati sato
sampajāno.
A mendicant, seeing a sight with their eyes, is neither
happy nor sad. They remain equanimous, mindful and
aware.

Sotena saddaṃ sutvā … pe …
Hearing a sound with their ears …

ghānena gandhaṃ ghāyitvā …
Smelling an odor with their nose …

jivhāya rasaṃ sāyitvā …
Tasting a flavor with their tongue …

kāyena phoṭṭhabbaṃ phusitvā …
Feeling a touch with their body …

manasā dhammaṃ viññāya neva sumano hoti na
dummano, upekkhako viharati sato sampajāno.
Knowing a thought with their mind, they’re neither happy
nor sad. They remain equanimous, mindful and aware.

Ime cha dhammā uppādetabbā. (8)

Katame cha dhammā abhiññeyyā?
What six things should be directly known?

Cha anuttariyāni—
Six unsurpassable things:

dassanānuttariyaṃ, savanānuttariyaṃ,
lābhānuttariyaṃ, sikkhānuttariyaṃ,
pāricariyānuttariyaṃ, anussatānuttariyaṃ.
the unsurpassable seeing, listening, acquisition, training,
service, and recollection.

Ime cha dhammā abhiññeyyā. (9)

Katame cha dhammā sacchikātabbā?
What six things should be realized?

Cha abhiññā—
Six direct knowledges.

idhāvuso, bhikkhu anekavihitaṃ iddhividhaṃ
paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi
hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ
tiropākāraṃ tiropabbataṃ asajjamāno gacchati
seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ
karoti seyyathāpi udake; udakepi abhijjamāne
gacchati seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena
kamati seyyathāpi pakkhī sakuṇo; imepi
candimasūriye evaṃmahiddhike evaṃmahānubhāve
pāṇinā parāmasati parimajjati; yāva brahmalokāpi
kāyena vasaṃ vatteti. (10.1)
A mendicant wields the many kinds of psychic power:
multiplying themselves and becoming one again; appearing
and disappearing; going unimpeded through a wall, a
rampart, or a mountain as if through space; diving in and
out of the earth as if it were water; walking on water as if it
were earth; flying cross-legged through the sky like a bird;
touching and stroking with the hand the sun and moon, so
mighty and powerful; controlling the body as far as the
Brahmā realm.

Dibbāya sotadhātuyā visuddhāya
atikkantamānusikāya ubho sadde suṇāti dibbe ca
mānuse ca, ye dūre santike ca. (10.2)
With clairaudience that is purified and superhuman, they
hear both kinds of sounds, human and divine, whether near
or far.

Parasattānaṃ parapuggalānaṃ cetasā ceto paricca
pajānāti, sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti
… pe … avimuttaṃ vā cittaṃ avimuttaṃ cittanti
pajānāti. (10.3)
They understand the minds of other beings and individuals,
having comprehended them with their own mind.

So anekavihitaṃ pubbenivāsaṃ anussarati,
seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ
sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
(10.4)
They recollect many kinds of past lives, with features and
details.

Dibbena cakkhunā visuddhena atikkantamānusakena
satte passati cavamāne upapajjamāne hīne paṇīte
suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage
satte pajānāti … pe … (10.5)
With clairvoyance that is purified and superhuman, they see
sentient beings passing away and being reborn—inferior
and superior, beautiful and ugly, in a good place or a bad
place. They understand how sentient beings are reborn
according to their deeds.

Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ
paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā
sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by
wisdom in this very life. And they live having realized it with
their own insight due to the ending of defilements.

Ime cha dhammā sacchikātabbā. (10.6)

Iti 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 awakened to by the
Realized One.

7. Satta dhammā
7. Groups of Seven

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

Katame satta dhammā bahukārā?
What seven things are helpful?

Satta ariyadhanāni—
Seven kinds of wealth of noble ones:

saddhādhanaṃ, sīladhanaṃ, hiridhanaṃ,
ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ,
paññādhanaṃ.
the wealth of faith, ethical conduct, conscience, prudence,
learning, generosity, and wisdom.

Ime satta dhammā bahukārā. (1)

Katame satta dhammā bhāvetabbā?
What seven things should be developed?

Satta sambojjhaṅgā—
Seven awakening factors:

satisambojjhaṅgo, dhammavicayasambojjhaṅgo,
vīriyasambojjhaṅgo, pītisambojjhaṅgo,
passaddhisambojjhaṅgo, samādhisambojjhaṅgo,
upekkhāsambojjhaṅgo.
mindfulness, investigation of principles, energy, rapture,
tranquility, immersion, and equanimity.

Ime satta dhammā bhāvetabbā. (2)

Katame satta dhammā pariññeyyā?
What seven things should be completely understood?

Satta viññāṇaṭṭhitiyo—
Seven planes of consciousness.

santāvuso, sattā nānattakāyā nānattasaññino,
seyyathāpi manussā ekacce ca devā ekacce ca
vinipātikā.
There are sentient beings that are diverse in body and
diverse in perception, such as human beings, some gods,
and some beings in the underworld.

Ayaṃ paṭhamā viññāṇaṭṭhiti. (3.1)
This is the first plane of consciousness.
Santāvuso, sattā nānattakāyā ekattasaññino,
seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
There are sentient beings that are diverse in body and
unified in perception, such as the gods reborn in Brahmā’s
Host through the first absorption.

Ayaṃ dutiyā viññāṇaṭṭhiti. (3.2)
This is the second plane of consciousness.

Santāvuso, sattā ekattakāyā nānattasaññino,
seyyathāpi devā ābhassarā.
There are sentient beings that are unified in body and
diverse in perception, such as the gods of streaming
radiance.

Ayaṃ tatiyā viññāṇaṭṭhiti. (3.3)
This is the third plane of consciousness.

Santāvuso, sattā ekattakāyā ekattasaññino,
seyyathāpi devā subhakiṇhā.
There are sentient beings that are unified in body and
unified in perception, such as the gods replete with glory.

Ayaṃ catutthī viññāṇaṭṭhiti. (3.4)
This is the fourth plane of consciousness.

Santāvuso, sattā sabbaso rūpasaññānaṃ
samatikkamā … pe … ‘ananto ākāso’ti
ākāsānañcāyatanūpagā.
There are sentient beings that have gone totally beyond
perceptions of form. With the ending of perceptions of
impingement, not focusing on perceptions of diversity,
aware that ‘space is infinite’, they have been reborn in the
dimension of infinite space.
Ayaṃ pañcamī viññāṇaṭṭhiti. (3.5)
This is the fifth plane of consciousness.

Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ
samatikkamma ‘anantaṃ 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.

Ayaṃ chaṭṭhī viññāṇaṭṭhiti. (3.6)
This is the sixth plane of consciousness.

Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ
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.

Ayaṃ sattamī viññāṇaṭṭhiti.
This is the seventh plane of consciousness.

Ime satta dhammā pariññeyyā. (3.7)

Katame satta dhammā pahātabbā?
What seven things should be given up?

Sattānusayā—
Seven underlying tendencies:

kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo,
vicikicchānusayo, mānānusayo, bhavarāgānusayo,
avijjānusayo.
sensual desire, repulsion, views, doubt, conceit, desire to be
reborn, and ignorance.

Ime satta dhammā pahātabbā. (4)

Katame satta dhammā hānabhāgiyā?
What seven things make things worse?

Satta asaddhammā—
Seven bad qualities:

idhāvuso, bhikkhu assaddho hoti, ahiriko hoti,
anottappī hoti, appassuto hoti, kusīto hoti,
muṭṭhassati hoti, duppañño hoti.
a mendicant is faithless, shameless, imprudent, uneducated,
lazy, unmindful, and witless.

Ime satta dhammā hānabhāgiyā. (5)

Katame satta dhammā visesabhāgiyā?
What seven things lead to distinction?

Satta saddhammā—
Seven good qualities:

idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī
hoti, bahussuto hoti, āraddhavīriyo hoti,
upaṭṭhitassati hoti, paññavā hoti.
a mendicant is faithful, conscientious, prudent, learned,
energetic, mindful, and wise.

Ime satta dhammā visesabhāgiyā. (6)

Katame satta dhammā duppaṭivijjhā?
What seven things are hard to comprehend?
Satta sappurisadhammā—
Seven aspects of the teachings of the good persons:

idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca
attaññū ca mattaññū ca kālaññū ca parisaññū ca
puggalaññū ca.
a mendicant knows the teachings, knows the meaning,
knows themselves, knows moderation, knows the right time,
knows assemblies, and knows people.

Ime satta dhammā duppaṭivijjhā. (7)

Katame satta dhammā uppādetabbā?
What seven things should be produced?

Satta saññā—
Seven perceptions:

aniccasaññā, anattasaññā, asubhasaññā,
ādīnavasaññā, pahānasaññā, virāgasaññā,
nirodhasaññā.
the perception of impermanence, the perception of not-self,
the perception of ugliness, the perception of drawbacks, the
perception of giving up, the perception of fading away, and
the perception of cessation.

Ime satta dhammā uppādetabbā. (8)

Katame satta dhammā abhiññeyyā?
What seven things should be directly known?

Satta niddasavatthūni—
Seven qualifications for graduation.

idhāvuso, bhikkhu sikkhāsamādāne tibbacchando
hoti, āyatiñca sikkhāsamādāne avigatapemo.
A mendicant has a keen enthusiasm to undertake the
training …

Dhammanisantiyā tibbacchando hoti, āyatiñca
dhammanisantiyā avigatapemo.
to examine the teachings …

Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye
avigatapemo.
to get rid of desires …

Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne
avigatapemo.
for retreat …

Vīriyārambhe tibbacchando hoti, āyatiñca
vīriyārambhe avigatapemo.
to rouse up energy …

Satinepakke tibbacchando hoti, āyatiñca satinepakke
avigatapemo.
for mindfulness and alertness …

Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca
diṭṭhipaṭivedhe avigatapemo.
to penetrate theoretically. And they don’t lose these desires
in the future.

Ime satta dhammā abhiññeyyā. (9)

Katame satta dhammā sacchikātabbā?
What seven things should be realized?

Satta khīṇāsavabalāni—
Seven powers of one who has ended the defilements.
idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe
saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā
honti.
Firstly, a mendicant with defilements ended has clearly seen
with right wisdom all conditions as truly impermanent.

Yaṃpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe
saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā
honti, idampi khīṇāsavassa bhikkhuno balaṃ hoti,
yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ
khayaṃ paṭijānāti: ‘khīṇā me āsavā’ti. (10.1)
This is a power that a mendicant who has ended the
defilements relies on to claim: ‘My defilements have ended.’

Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno
aṅgārakāsūpamā kāmā yathābhūtaṃ
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. …

Yaṃpāvuso … pe … ‘khīṇā me āsavā’ti. (10.2)

Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno
vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ
vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ
byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi.
Furthermore, the mind of a mendicant with defilements
ended slants, slopes, and inclines to seclusion. They’re
withdrawn, loving renunciation, and they’ve totally done
with defiling influences. …

Yaṃpāvuso … pe … ‘khīṇā me āsavā’ti. (10.3)

Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno
cattāro satipaṭṭhānā bhāvitā honti subhāvitā.
Furthermore, a mendicant with defilements ended has well
developed the four kinds of mindfulness meditation. …

Yaṃpāvuso … pe … ‘khīṇā me āsavā’ti. (10.4)

Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno
pañcindriyāni bhāvitāni honti subhāvitāni.
Furthermore, a mendicant with defilements ended has well
developed the five faculties. …

Yaṃpāvuso … pe … ‘khīṇā me āsavā’ti. (10.5)

Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno satta
bojjhaṅgā bhāvitā honti subhāvitā.
Furthermore, a mendicant with defilements ended has well
developed the seven awakening factors. …

Yaṃpāvuso … pe … ‘khīṇā me āsavā’ti. (10.6)

Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno ariyo
aṭṭhaṅgiko maggo bhāvito hoti subhāvito.
Furthermore, a mendicant with defilements ended has well
developed the noble eightfold path. …

Yaṃpāvuso, khīṇāsavassa bhikkhuno ariyo
aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi
khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ
āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ
paṭijānāti:
This is a power that a mendicant who has ended the
defilements relies on to claim:

‘khīṇā me āsavā’ti.
‘My defilements have ended.’

Ime satta dhammā sacchikātabbā. (10.7)
Itime 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 awakened to by the
Realized One.

Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is finished.

8. Aṭṭha dhammā
8. Groups of Eight

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

Katame aṭṭha dhammā bahukārā?
What eight things are helpful?

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

Katame aṭṭha?
What eight?

Idhāvuso, bhikkhu satthāraṃ upanissāya viharati
aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ,
yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ 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.

Ayaṃ paṭhamo hetu paṭhamo paccayo
ādibrahmacariyikāya paññāya appaṭiladdhāya
paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya
bhāvanāya pāripūriyā saṃvattati. (1.1)
This is the first cause.

Taṃ kho pana satthāraṃ upanissāya viharati
aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ,
yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti
pemañca gāravo ca. Te kālena kālaṃ 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:

‘idaṃ, bhante, kathaṃ?
‘Why, sir, does it say this?

Imassa ko attho’ti?
What does that mean?’

Tassa te āyasmanto avivaṭañceva vivaranti,
anuttānīkatañca uttānīkaronti, anekavihitesu ca
kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ
paṭivinodenti.
Those venerables clarify what is unclear, reveal what is
obscure, and dispel doubt regarding the many doubtful
matters.
Ayaṃ dutiyo hetu dutiyo paccayo
ādibrahmacariyikāya paññāya appaṭiladdhāya
paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya
bhāvanāya pāripūriyā saṃvattati. (1.2)
This is the second cause.

Taṃ kho pana dhammaṃ sutvā dvayena vūpakāsena
sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.
After hearing that teaching they perfect withdrawal of both
body and mind.

Ayaṃ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya
paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya
bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā
saṃvattati. (1.3)
This is the third cause.

Puna caparaṃ, āvuso, bhikkhu sīlavā hoti,
pātimokkhasaṃvarasaṃvuto viharati
ācāragocarasampanno, aṇumattesu vajjesu
bhayadassāvī samādāya sikkhati sikkhāpadesu.
Furthermore, a mendicant is ethical, restrained in the
monastic code, conducting themselves well and seeking
alms in suitable places. Seeing danger in the slightest fault,
they keep the rules they’ve undertaken.

Ayaṃ catuttho hetu catuttho paccayo
ādibrahmacariyikāya paññāya appaṭiladdhāya
paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya
bhāvanāya pāripūriyā saṃvattati. (1.4)
This is the fourth cause.

Puna caparaṃ, āvuso, bhikkhu bahussuto hoti
sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā
majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ
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, reinforcing them by
recitation, mentally scrutinizing them, and comprehending
them theoretically.

Ayaṃ pañcamo hetu pañcamo paccayo
ādibrahmacariyikāya paññāya appaṭiladdhāya
paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya
bhāvanāya pāripūriyā saṃvattati. (1.5)
This is the fifth cause.

Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati
akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ
dhammānaṃ 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.

Ayaṃ chaṭṭho hetu chaṭṭho paccayo
ādibrahmacariyikāya paññāya appaṭiladdhāya
paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya
bhāvanāya pāripūriyā saṃvattati. (1.6)
This is the sixth cause.

Puna caparaṃ, 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.

Ayaṃ sattamo hetu sattamo paccayo
ādibrahmacariyikāya paññāya appaṭiladdhāya
paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya
bhāvanāya pāripūriyā saṃvattati. (1.7)
This is the seventh cause.

Puna caparaṃ, āvuso, bhikkhu pañcasu
upādānakkhandhesu, udayabbayānupassī viharati:
Furthermore, a mendicant meditates observing rise and fall
in the five grasping aggregates.

‘iti rūpaṃ iti rūpassa samudayo iti rūpassa
atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending
of form.

iti vedanā iti vedanāya samudayo iti vedanāya
atthaṅgamo;
Such is feeling, such is the origin of feeling, such is the
ending of feeling.

iti saññā iti saññāya samudayo iti saññāya
atthaṅgamo;
Such is perception, such is the origin of perception, such is
the ending of perception.

iti saṅkhārā iti saṅkhārānaṃ samudayo iti
saṅkhārānaṃ atthaṅgamo;
Such are choices, such is the origin of choices, such is the
ending of choices.
iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa
atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness,
such is the ending of consciousness.’

Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo
ādibrahmacariyikāya paññāya appaṭiladdhāya
paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya
bhāvanāya pāripūriyā saṃvattati.
This is the eighth cause.

Ime aṭṭha dhammā bahukārā. (1.8)

Katame aṭṭha dhammā bhāvetabbā?
What eight things should be developed?

Ariyo aṭṭhaṅgiko maggo seyyathidaṃ—
The noble eightfold path, that is:

sammādiṭṭhi, sammāsaṅkappo, sammāvācā,
sammākammanto, sammāājīvo, sammāvāyāmo,
sammāsati, sammāsamādhi.
right view, right thought, right speech, right action, right
livelihood, right effort, right mindfulness, and right
immersion.

Ime aṭṭha dhammā bhāvetabbā. (2)

Katame aṭṭha dhammā pariññeyyā?
What eight things should be completely understood?

Aṭṭha lokadhammā—
Eight worldly conditions:

lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca,
pasaṃsā ca, sukhañca, dukkhañca.
gain and loss, fame and disgrace, praise and blame,
pleasure and pain.

Ime aṭṭha dhammā pariññeyyā. (3)

Katame aṭṭha dhammā pahātabbā?
What eight things should be given up?

Aṭṭha micchattā—
Eight wrong ways:

micchādiṭṭhi, micchāsaṅkappo, micchāvācā,
micchākammanto, micchāājīvo, micchāvāyāmo,
micchāsati, micchāsamādhi.
wrong view, wrong thought, wrong speech, wrong action,
wrong livelihood, wrong effort, wrong mindfulness, and
wrong immersion.

Ime aṭṭha dhammā pahātabbā. (4)

Katame aṭṭha dhammā hānabhāgiyā?
What eight things make things worse?

Aṭṭha kusītavatthūni.
Eight grounds for laziness.

Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti,
Firstly, a mendicant has some work to do.

tassa evaṃ hoti:
They think:

‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho
pana me karontassa kāyo kilamissati, handāhaṃ
nipajjāmī’ti.
‘I have some work to do. But while doing it my body will get
tired. I’d better have a lie down.’

So nipajjati, na vīriyaṃ 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.

Idaṃ paṭhamaṃ kusītavatthu. (5.1)
This is the first ground for laziness.

Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ
hoti.
Furthermore, a mendicant has done some work.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me
karontassa kāyo kilanto, handāhaṃ nipajjāmī’ti.
‘I’ve done some work. But while working my body got tired.
I’d better have a lie down.’

So nipajjati, na vīriyaṃ ārabhati … pe …
They lie down, and don’t rouse energy...

idaṃ dutiyaṃ kusītavatthu. (5.2)
This is the second ground for laziness.

Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo
hoti.
Furthermore, a mendicant has to go on a journey.

Tassa evaṃ hoti:
They think:

‘maggo kho me gantabbo bhavissati, maggaṃ kho
pana me gacchantassa kāyo kilamissati, handāhaṃ
nipajjāmī’ti.
‘I have to go on a journey. But while walking my body will
get tired. I’d better have a lie down.’

So nipajjati, na vīriyaṃ ārabhati … pe …
They lie down, and don’t rouse energy...

idaṃ tatiyaṃ kusītavatthu. (5.3)
This is the third ground for laziness.

Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.
Furthermore, a mendicant has gone on a journey.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me
gacchantassa kāyo kilanto, handāhaṃ nipajjāmī’ti.
‘I’ve gone on a journey. But while walking my body got
tired. I’d better have a lie down.’

So nipajjati, na vīriyaṃ ārabhati … pe …
They lie down, and don’t rouse energy...

idaṃ catutthaṃ kusītavatthu. (5.4)
This is the fourth ground for laziness.

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ
vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa
vā bhojanassa yāvadatthaṃ pāripūriṃ.
Furthermore, a mendicant has wandered for alms, but they
didn’t get to fill up on as much food as they like, coarse or
fine.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto
nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa
yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto
akammañño, handāhaṃ 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.’...

idaṃ pañcamaṃ kusītavatthu. (5.5)
This is the fifth ground for laziness.

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ
vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā
bhojanassa yāvadatthaṃ pāripūriṃ.
Furthermore, a mendicant has wandered for alms, and they
got to fill up on as much food as they like, coarse or fine.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto
alatthaṃ lūkhassa vā paṇītassa vā bhojanassa
yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko
akammañño, māsācitaṃ maññe, handāhaṃ
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.’...

So nipajjati … pe …
They lie down, and don’t rouse energy...
idaṃ chaṭṭhaṃ kusītavatthu. (5.6)
This is the sixth ground for laziness.

Puna caparaṃ, āvuso, bhikkhuno uppanno hoti
appamattako ābādho, tassa evaṃ hoti:
Furthermore, a mendicant feels a little sick. They think:

‘uppanno kho me ayaṃ appamattako ābādho atthi
kappo nipajjituṃ, handāhaṃ nipajjāmī’ti.
‘I feel a little sick. Lying down would be good for me. I’d
better have a lie down.’

So nipajjati … pe …
They lie down, and don’t rouse energy...

idaṃ sattamaṃ kusītavatthu. (5.7)
This is the seventh ground for laziness.

Puna caparaṃ, āvuso, bhikkhu gilānāvuṭṭhito hoti
aciravuṭṭhito gelaññā.
Furthermore, a mendicant has recently recovered from
illness.

Tassa evaṃ hoti:
They think:

‘ahaṃ 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.’

Tassa me kāyo dubbalo akammañño, handāhaṃ
nipajjāmī’ti.

So nipajjati … pe …
They lie down, and don’t rouse energy...
idaṃ aṭṭhamaṃ kusītavatthu.
This is the eighth ground for laziness.

Ime aṭṭha dhammā hānabhāgiyā. (5.8)

Katame aṭṭha dhammā visesabhāgiyā?
What eight things lead to distinction?

Aṭṭha ārambhavatthūni.
Eight grounds for arousing energy.

Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti, tassa
evaṃ hoti:
Firstly, a mendicant has some work to do. They think:

‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho
pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ
manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi
appattassa pattiyā anadhigatassa adhigamāya
asacchikatassa sacchikiriyāyā’ti.
‘I have some work to do. While working it’s not easy to focus
on the instructions of the Buddhas. I’d better preemptively
rouse up energy for attaining the unattained, achieving the
unachieved, and realizing the unrealized.’

So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa
adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving
the unachieved, and realizing the unrealized.

Idaṃ paṭhamaṃ ārambhavatthu. (6.1)
This is the first ground for arousing energy.

Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ
hoti.
Furthermore, a mendicant has done some work.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ
karonto nāsakkhiṃ buddhānaṃ sāsanaṃ
manasikātuṃ, handāhaṃ vīriyaṃ 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.’...

idaṃ dutiyaṃ ārambhavatthu. (6.2)
This is the second ground for arousing energy.

Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo
hoti.
Furthermore, a mendicant has to go on a journey.

Tassa evaṃ hoti:
They think:

‘maggo kho me gantabbo bhavissati, maggaṃ kho
pana me gacchantena na sukaraṃ buddhānaṃ
sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ 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.’...

idaṃ tatiyaṃ ārambhavatthu. (6.3)
This is the third ground for arousing energy.

Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.
Furthermore, a mendicant has gone on a journey.
Tassa evaṃ hoti:
They think:

‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho
panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ
manasikātuṃ, handāhaṃ vīriyaṃ 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.’...

idaṃ catutthaṃ ārambhavatthu. (6.4)
This is the fourth ground for arousing energy.

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ
vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa
vā bhojanassa yāvadatthaṃ pāripūriṃ.
Furthermore, a mendicant has wandered for alms, but they
didn’t get to fill up on as much food as they like, coarse or
fine.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto
nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa
yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko
kammañño, handāhaṃ vīriyaṃ 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.’...

idaṃ pañcamaṃ ārambhavatthu. (6.5)
This is the fifth ground for arousing energy.

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ
vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā
bhojanassa yāvadatthaṃ pāripūriṃ.
Furthermore, a mendicant has wandered for alms, and they
got to fill up on as much food as they like, coarse or fine.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto
alatthaṃ lūkhassa vā paṇītassa vā bhojanassa
yāvadatthaṃ pāripūriṃ.
‘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.’...

Tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ
ārabhāmi … pe …

idaṃ chaṭṭhaṃ ārambhavatthu. (6.6)
This is the sixth ground for arousing energy.

Puna caparaṃ, āvuso, bhikkhuno uppanno hoti
appamattako ābādho.
Furthermore, a mendicant feels a little sick.

Tassa evaṃ hoti:
They think:

‘uppanno kho me ayaṃ appamattako ābādho ṭhānaṃ
kho panetaṃ vijjati, yaṃ me ābādho pavaḍḍheyya,
handāhaṃ vīriyaṃ ārabhāmi … pe …
‘I feel a little sick. It’s possible this illness will worsen. I’d
better preemptively rouse up energy.’...

idaṃ sattamaṃ ārambhavatthu. (6.7)
This is the seventh ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti
aciravuṭṭhito gelaññā.
Furthermore, a mendicant has recently recovered from
illness.

Tassa evaṃ hoti:
They think:

‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā,
ṭhānaṃ kho panetaṃ vijjati, yaṃ me ābādho
paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi
appattassa pattiyā anadhigatassa adhigamāya
asacchikatassa sacchikiriyāyā’ti.
‘I’ve recently recovered from illness. It’s possible the illness
will come back. I’d better preemptively rouse up energy for
attaining the unattained, achieving the unachieved, and
realizing the unrealized.’

So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa
adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving
the unachieved, and realizing the unrealized.

Idaṃ aṭṭhamaṃ ārambhavatthu.
This is the eighth ground for arousing energy.

Ime aṭṭha dhammā visesabhāgiyā. (6.8)

Katame aṭṭha dhammā duppaṭivijjhā?
What eight things are hard to comprehend?

Aṭṭha akkhaṇā asamayā brahmacariyavāsāya.
Eight lost opportunities for spiritual practice.

Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ
sammāsambuddho, dhammo ca desiyati opasamiko
parinibbāniko sambodhagāmī sugatappavedito.
Firstly, a Realized One has arisen in the world. He teaches
the Dhamma leading to peace, extinguishment, awakening,
as proclaimed by the Holy One.

Ayañca puggalo nirayaṃ upapanno hoti.
But a person has been reborn in hell.

Ayaṃ paṭhamo akkhaṇo asamayo
brahmacariyavāsāya. (7.1)
This is the first lost opportunity for spiritual practice.

Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti
arahaṃ sammāsambuddho, dhammo ca desiyati
opasamiko parinibbāniko sambodhagāmī
sugatappavedito.
Furthermore, a Realized One has arisen in the world.

Ayañca puggalo tiracchānayoniṃ upapanno hoti.
But a person has been reborn in the animal realm.

Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya.
(7.2)
This is the second lost opportunity for spiritual practice.

Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.

pettivisayaṃ upapanno hoti.
But a person has been reborn in the ghost realm.

Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya.
(7.3)
This is the third lost opportunity for spiritual practice.

Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.

aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti.
But person has been reborn in one of the long-lived orders
of gods.

Ayaṃ catuttho akkhaṇo asamayo
brahmacariyavāsāya. (7.4)
This is the fourth lost opportunity for spiritual practice.

Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.

paccantimesu janapadesu paccājāto hoti milakkhesu
aviññātāresu, yattha natthi gati bhikkhūnaṃ
bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.
But a person has been reborn in the borderlands, among
barbarian tribes, where monks, nuns, laymen, and
laywomen do not go.

Ayaṃ pañcamo akkhaṇo asamayo
brahmacariyavāsāya. (7.5)
This is the fifth lost opportunity for spiritual practice.

Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.

ayañca puggalo majjhimesu janapadesu paccājāto
hoti, so ca hoti micchādiṭṭhiko viparītadassano:
And a person is reborn in a central country. But they have
wrong view and distorted perspective:

‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi
sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi
ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā,
natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā
sammaggatā sammāpaṭipannā ye imañca lokaṃ
parañca lokaṃ sayaṃ 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 are no duties to mother and father. No
beings are reborn spontaneously. And there’s no ascetic or
brahmin who is well attained and practiced, and who
describes the afterlife after realizing it with their own
insight.’

Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.
(7.6)
This is the sixth lost opportunity for spiritual practice.

Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.

ayañca puggalo majjhimesu janapadesu paccājāto
hoti, so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo
subhāsitadubbhāsitānamatthamaññātuṃ.
And a person is reborn in a central country. But they’re
witless, dull, stupid, and unable to distinguish what is well
said from what is poorly said.

Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya.
(7.7)
This is the seventh lost opportunity for spiritual practice.

Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.

ayañca puggalo majjhimesu janapadesu paccājāto
hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo
subhāsitadubbhāsitānamatthamaññātuṃ.
But he doesn’t teach the Dhamma leading to peace,
extinguishment, awakening, as announced by the Holy One.
And a person is reborn in a central country. And they’re
wise, bright, clever, and able to distinguish what is well said
from what is poorly said.

Ayaṃ aṭṭhamo akkhaṇo asamayo
brahmacariyavāsāya.
This is the eighth lost opportunity for spiritual practice.

Ime aṭṭha dhammā duppaṭivijjhā. (7.8)

Katame aṭṭha dhammā uppādetabbā?
What eight things should be produced?

Aṭṭha mahāpurisavitakkā—
Eight thoughts of a great man.

appicchassāyaṃ dhammo, nāyaṃ dhammo
mahicchassa.
‘This teaching is for those of few wishes, not those of many
wishes.

Santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo
asantuṭṭhassa.
It’s for the contented, not those who lack contentment.

Pavivittassāyaṃ dhammo, nāyaṃ dhammo
saṅgaṇikārāmassa.
It’s for the secluded, not those who enjoy company.

Āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo
kusītassa.
It’s for the energetic, not the lazy.
Upaṭṭhitasatissāyaṃ dhammo, nāyaṃ dhammo
muṭṭhassatissa.
It’s for the mindful, not the unmindful.

Samāhitassāyaṃ dhammo, nāyaṃ dhammo
asamāhitassa.
It’s for those with immersion, not those without immersion.

Paññavato ayaṃ dhammo, nāyaṃ dhammo
duppaññassa.
It’s for the wise, not the witless.

Nippapañcassāyaṃ dhammo, nāyaṃ dhammo
papañcārāmassāti ime aṭṭha dhammā uppādetabbā.
(8)
This teaching is for those who don’t enjoy proliferating, not
for those who enjoy proliferating.’

Katame aṭṭha dhammā abhiññeyyā?
What eight things should be directly known?

Aṭṭha abhibhāyatanāni—
Eight dimensions of mastery.

ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati
parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya
jānāmi passāmī’ti—
Perceiving form internally, someone sees visions externally,
limited, both pretty and ugly. Mastering them, they
perceive: ‘I know and see.’

evaṃsaññī hoti.

Idaṃ paṭhamaṃ abhibhāyatanaṃ. (9.1)
This is the first dimension of mastery.
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati
appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya
jānāmi passāmī’ti—
Perceiving form internally, someone sees visions externally,
limitless, both pretty and ugly. Mastering them, they
perceive: ‘I know and see.’

evaṃsaññī hoti.

Idaṃ dutiyaṃ abhibhāyatanaṃ. (9.2)
This is the second dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya
jānāmi passāmī’ti—
Not perceiving form internally, someone sees visions
externally, limited, both pretty and ugly. Mastering them,
they perceive: ‘I know and see.’

evaṃsaññī hoti.

Idaṃ tatiyaṃ abhibhāyatanaṃ. (9.3)
This is the third dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya
jānāmi passāmī’ti—
Not perceiving form internally, someone sees visions
externally, limitless, both pretty and ugly. Mastering them,
they perceive: ‘I know and see.’

evaṃsaññī hoti.

Idaṃ catutthaṃ abhibhāyatanaṃ. (9.4)
This is the fourth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
Not perceiving form internally, someone sees visions
externally that are blue, with blue color, blue hue, and blue
tint.

Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ
nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ
vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ
nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ;
They’re like a flax flower that’s blue, with blue color, blue
hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed
on both sides, blue, with blue color, blue hue, and blue tint.

evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni
passati nīlāni nīlavaṇṇāni nīlanidassanāni
nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti
evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ pañcamaṃ abhibhāyatanaṃ. (9.5)
This is the fifth dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
Not perceiving form internally, someone sees visions
externally that are yellow, with yellow color, yellow hue, and
yellow tint.

Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ
pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā
vā pana taṃ vatthaṃ bārāṇaseyyakaṃ
ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ
pītanidassanaṃ pītanibhāsaṃ;
They’re like a champak flower that’s yellow, with yellow
color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī
that’s smoothed on both sides, yellow, with yellow color,
yellow hue, and yellow tint.

evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni
passati pītāni pītavaṇṇāni pītanidassanāni
pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti
evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ chaṭṭhaṃ abhibhāyatanaṃ. (9.6)
This is the sixth dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
lohitakāni lohitakavaṇṇāni lohitakanidassanāni
lohitakanibhāsāni.
Not perceiving form internally, someone sees visions
externally that are red, with red color, red hue, and red tint.

Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ
lohitakavaṇṇaṃ lohitakanidassanaṃ
lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ
bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ
lohitakavaṇṇaṃ lohitakanidassanaṃ
lohitakanibhāsaṃ;
They’re like a scarlet mallow flower that’s red, with red
color, red hue, and red tint. Or a cloth from Bāraṇasī that’s
smoothed on both sides, red, with red color, red hue, and
red tint.

evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni
passati lohitakāni lohitakavaṇṇāni
lohitakanidassanāni lohitakanibhāsāni, ‘tāni
abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ sattamaṃ abhibhāyatanaṃ. (9.7)
This is the seventh dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
odātāni odātavaṇṇāni odātanidassanāni
odātanibhāsāni.
Not perceiving form internally, someone sees visions
externally that are white, with white color, white hue, and
white tint.

Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā
odātanidassanā odātanibhāsā, seyyathā vā pana taṃ
vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ
odātaṃ odātavaṇṇaṃ odātanidassanaṃ
odātanibhāsaṃ;
They’re like the morning star that’s white, with white color,
white hue, and white tint. Or a cloth from Bāraṇasī that’s
smoothed on both sides, white, with white color, white hue,
and white tint.

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

Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.
This is the eighth dimension of mastery.

Ime aṭṭha dhammā abhiññeyyā. (9.8)

Katame aṭṭha dhammā sacchikātabbā?
What eight things should be realized?

Aṭṭha vimokkhā—
Eight liberations.

rūpī rūpāni passati.
Having physical form, they see visions.

Ayaṃ paṭhamo vimokkho. (10.1)
This is the first liberation.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati.
Not perceiving physical form internally, someone see visions
externally.

Ayaṃ dutiyo vimokkho. (10.2)
This is the second liberation.

Subhanteva adhimutto hoti.
They’re focused only on beauty.

Ayaṃ tatiyo vimokkho. (10.3)
This is the third liberation.

Sabbaso rūpasaññānaṃ samatikkamā
paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ
amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ
upasampajja viharati.
Going totally beyond perceptions of form, with the ending of
perceptions of impingement, not focusing on perceptions of
diversity, aware that ‘space is infinite’, they enter and
remain in the dimension of infinite space.

Ayaṃ catuttho vimokkho. (10.4)
This is the fourth liberation.

Sabbaso ākāsānañcāyatanaṃ samatikkamma
‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ
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.
Ayaṃ pañcamo vimokkho. (10.5)
This is the fifth liberation.

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi
kiñcī’ti ākiñcaññāyatanaṃ 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.

Ayaṃ chaṭṭho vimokkho. (10.6)
This is the sixth liberation.

Sabbaso ākiñcaññāyatanaṃ samatikkamma
nevasaññānāsaññāyatanaṃ upasampajja viharati.
Going totally beyond the dimension of nothingness, they
enter and remain in the dimension of neither perception
nor non-perception.

Ayaṃ sattamo vimokkho. (10.7)
This is the seventh liberation.

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma
saññāvedayitanirodhaṃ upasampajja viharati.
Going totally beyond the dimension of neither perception
nor non-perception, they enter and remain in the cessation
of perception and feeling.

Ayaṃ aṭṭhamo vimokkho.
This is the eighth liberation.

Ime aṭṭha dhammā sacchikātabbā. (10.8)

Iti 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 awakened to by the
Realized One.

9. Nava dhammā
9. Groups of Nine

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

Katame nava dhammā bahukārā?
What nine things are helpful?

Nava yonisomanasikāramūlakā dhammā,
yonisomanasikaroto pāmojjaṃ jāyati, pamuditassa
pīti jāyati, pītimanassa kāyo passambhati,
passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ
samādhiyati, samāhite citte yathābhūtaṃ jānāti
passati, yathābhūtaṃ jānaṃ passaṃ nibbindati,
nibbindaṃ virajjati, virāgā vimuccati.
Nine things rooted in proper attention. When you attend
properly, joy springs up. When you’re joyful, rapture
springs up. When the mind is full of rapture, the body
becomes tranquil. When the body is tranquil, you feel bliss.
And when you’re blissful, the mind becomes immersed.
When your mind is immersed, you truly know and see.
When you truly know and see, you grow disillusioned. Being
disillusioned, desire fades away. When desire fades away
you’re freed.

Ime nava dhammā bahukārā. (1)

Katame nava dhammā bhāvetabbā?
What nine things should be developed?
Nava pārisuddhipadhāniyaṅgāni—
Nine factors of trying to be pure.

sīlavisuddhi pārisuddhipadhāniyaṅgaṃ, cittavisuddhi
pārisuddhipadhāniyaṅgaṃ, diṭṭhivisuddhi
pārisuddhipadhāniyaṅgaṃ, kaṅkhāvitaraṇavisuddhi
pārisuddhipadhāniyaṅgaṃ,
maggāmaggañāṇadassanavisuddhi
pārisuddhipadhāniyaṅgaṃ,
paṭipadāñāṇadassanavisuddhi
pārisuddhipadhāniyaṅgaṃ, ñāṇadassanavisuddhi
pārisuddhipadhāniyaṅgaṃ, paññāvisuddhi
pārisuddhipadhāniyaṅgaṃ, vimuttivisuddhi
pārisuddhipadhāniyaṅgaṃ.
The factors of trying to be pure in ethics, mind, view,
overcoming doubt, knowledge and vision of the variety of
paths, knowledge and vision of the practice, knowledge and
vision, wisdom, and freedom.

Ime nava dhammā bhāvetabbā. (2)

Katame nava dhammā pariññeyyā?
What nine things should be completely understood?

Nava sattāvāsā—
Nine abodes of sentient beings.

santāvuso, sattā nānattakāyā nānattasaññino,
seyyathāpi manussā ekacce ca devā ekacce ca
vinipātikā.
There are sentient beings that are diverse in body and
diverse in perception, such as human beings, some gods,
and some beings in the underworld.

Ayaṃ paṭhamo sattāvāso. (3.1)
This is the first abode of sentient beings.
Santāvuso, sattā nānattakāyā ekattasaññino,
seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
There are sentient beings that are diverse in body and
unified in perception, such as the gods reborn in Brahmā’s
Host through the first absorption.

Ayaṃ dutiyo sattāvāso. (3.2)
This is the second abode of sentient beings.

Santāvuso, sattā ekattakāyā nānattasaññino,
seyyathāpi devā ābhassarā.
There are sentient beings that are unified in body and
diverse in perception, such as the gods of streaming
radiance.

Ayaṃ tatiyo sattāvāso. (3.3)
This is the third abode of sentient beings.

Santāvuso, sattā ekattakāyā ekattasaññino,
seyyathāpi devā subhakiṇhā.
There are sentient beings that are unified in body and
unified in perception, such as the gods replete with glory.

Ayaṃ catuttho sattāvāso. (3.4)
This is the fourth abode of sentient beings.

Santāvuso, sattā asaññino appaṭisaṃvedino,
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.

Ayaṃ pañcamo sattāvāso. (3.5)
This is the fifth abode of sentient beings.
Santāvuso, sattā sabbaso rūpasaññānaṃ
samatikkamā paṭighasaññānaṃ atthaṅgamā
nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti
ākāsānañcāyatanūpagā.
There are sentient beings that have gone totally beyond
perceptions of form. With the ending of perceptions of
impingement, not focusing on perceptions of diversity,
aware that ‘space is infinite’, they have been reborn in the
dimension of infinite space.

Ayaṃ chaṭṭho sattāvāso. (3.6)
This is the sixth abode of sentient beings.

Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ
samatikkamma ‘anantaṃ 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.

Ayaṃ sattamo sattāvāso. (3.7)
This is the seventh abode of sentient beings.

Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ
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.

Ayaṃ aṭṭhamo sattāvāso. (3.8)
This is the eighth abode of sentient beings.

Santāvuso, sattā sabbaso ākiñcaññāyatanaṃ
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.

Ayaṃ navamo sattāvāso.
This is the ninth abode of sentient beings.

(3.9) Ime nava dhammā pariññeyyā.

Katame nava dhammā pahātabbā?
What nine things should be given up?

Nava taṇhāmūlakā dhammā—
Nine things rooted in craving.

taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca
lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ
paṭicca chandarāgo, chandarāgaṃ paṭicca
ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho,
pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ
paṭicca ārakkho, ārakkhādhikaraṇaṃ
daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuva
ṃpesuññamusāvādā aneke pāpakā akusalā dhammā
sambhavanti.
Craving is a cause for seeking. Seeking is a cause for
gaining material possessions. Gaining material possessions
is a cause for assessing. Assessing is a cause for desire and
lust. Desire and lust is a cause for attachment. Attachment
is a cause for possessiveness. Possessiveness is a cause for
stinginess. Stinginess is a cause for safeguarding. Owing to
safeguarding, many bad, unskillful things come to be:
taking up the rod and the sword, quarrels, arguments,
fights, accusations, divisive speech, and lies.

Ime nava dhammā pahātabbā. (4)
Katame nava dhammā hānabhāgiyā?
What nine things make things worse?

Nava āghātavatthūni:
Nine grounds for resentment.

‘anatthaṃ me acarī’ti āghātaṃ bandhati,
Thinking: ‘They did wrong to me,’ you harbor resentment.

‘anatthaṃ me caratī’ti āghātaṃ bandhati,
Thinking: ‘They are doing wrong to me’ …

‘anatthaṃ me carissatī’ti āghātaṃ bandhati;
‘They will do wrong to me’ …

‘piyassa me manāpassa anatthaṃ acarī’ti āghātaṃ
bandhati … pe …
‘They did wrong by someone I love’ …

‘anatthaṃ caratī’ti āghātaṃ bandhati … pe …
‘They are doing wrong by someone I love’ …

‘anatthaṃ carissatī’ti āghātaṃ bandhati;
‘They will do wrong by someone I love’ …

‘appiyassa me amanāpassa atthaṃ acarī’ti āghātaṃ
bandhati … pe …
‘They helped someone I dislike’ …

‘atthaṃ caratī’ti āghātaṃ bandhati … pe …
‘They are helping someone I dislike’ …

‘atthaṃ carissatī’ti āghātaṃ bandhati.
Thinking: ‘They will help someone I dislike,’ you harbor
resentment.
Ime nava dhammā hānabhāgiyā. (5)

Katame nava dhammā visesabhāgiyā?
What nine things lead to distinction?

Nava āghātapaṭivinayā:
Nine methods to get rid of resentment.

‘anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ
paṭivineti;
Thinking: ‘They did wrong to me, but what can I possibly
do?’ you get rid of resentment.

‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ
paṭivineti;
Thinking: ‘They are doing wrong to me …’ …

‘anatthaṃ me carissati, taṃ kutettha labbhā’ti
āghātaṃ paṭivineti;
‘They will do wrong to me …’ …

‘piyassa me manāpassa anatthaṃ acari … pe …
‘They did wrong by someone I love …’ …

anatthaṃ carati … pe …
‘They are doing wrong by someone I love …’ …

anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ
paṭivineti;
‘They will do wrong by someone I love …’ …

‘appiyassa me amanāpassa atthaṃ acari … pe …
‘They helped someone I dislike …’ …

atthaṃ carati … pe …
‘They are helping someone I dislike …’ …
atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ
paṭivineti.
Thinking: ‘They will help someone I dislike, but what can I
possibly do?’ you get rid of resentment.

Ime nava dhammā visesabhāgiyā. (6)

Katame nava dhammā duppaṭivijjhā?
What nine things are hard to comprehend?

Nava nānattā—
Nine kinds of diversity.

dhātunānattaṃ paṭicca uppajjati phassanānattaṃ,
phassanānattaṃ paṭicca uppajjati vedanānānattaṃ,
vedanānānattaṃ paṭicca uppajjati saññānānattaṃ,
saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ,
saṅkappanānattaṃ paṭicca uppajjati
chandanānattaṃ, chandanānattaṃ paṭicca uppajjati
pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca
uppajjati pariyesanānānattaṃ, pariyesanānānattaṃ
paṭicca uppajjati lābhanānattaṃ ().
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 intentions.
Diversity of intentions 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.

Ime nava dhammā duppaṭivijjhā. (7)

Katame nava dhammā uppādetabbā?
What nine things should be produced?
Nava saññā—
Nine perceptions:

asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā,
sabbalokeanabhiratisaññā, 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.

Ime nava dhammā uppādetabbā. (8)

Katame nava dhammā abhiññeyyā?
What nine things should be directly known?

Nava anupubbavihārā—
Nine progressive meditations.

idhāvuso, bhikkhu vivicceva kāmehi vivicca
akusalehi dhammehi savitakkaṃ savicāraṃ
vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ
upasampajja viharati.
A mendicant, quite secluded from sensual pleasures,
secluded from unskillful qualities, enters and remains in the
first absorption …

Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ
upasampajja viharati.
second absorption …

Pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja
viharati.
third absorption …
Sukhassa ca pahānā … pe … catutthaṃ jhānaṃ
upasampajja viharati.
fourth absorption.

Sabbaso rūpasaññānaṃ samatikkamā … pe …
ākāsānañcāyatanaṃ upasampajja viharati.
Going totally beyond perceptions of form, with the ending of
perceptions of impingement, not focusing on perceptions of
diversity, aware that ‘space is infinite’, they enter and
remain in the dimension of infinite space.

Sabbaso ākāsānañcāyatanaṃ samatikkamma
‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ
upasampajja viharati.
Going totally beyond the dimension of infinite space, aware
that ‘consciousness is infinite’, they enter and remain in the
dimension of infinite consciousness.

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi
kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.
Going totally beyond the dimension of infinite
consciousness, aware that ‘there is nothing at all’, they
enter and remain in the dimension of nothingness.

Sabbaso ākiñcaññāyatanaṃ samatikkamma
nevasaññānāsaññāyatanaṃ upasampajja viharati.
Going totally beyond the dimension of nothingness, they
enter and remain in the dimension of neither perception
nor non-perception.

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma
saññāvedayitanirodhaṃ upasampajja viharati.
Going totally beyond the dimension of neither perception
nor non-perception, they enter and remain in the cessation
of perception and feeling.
Ime nava dhammā abhiññeyyā. (9)

Katame nava dhammā sacchikātabbā?
What nine things should be realized?

Nava anupubbanirodhā—
Nine progressive cessations.

paṭhamaṃ jhānaṃ samāpannassa kāmasaññā
niruddhā hoti,
For someone who has attained the first absorption, sensual
perceptions have ceased.

dutiyaṃ jhānaṃ samāpannassa vitakkavicārā
niruddhā honti,
For someone who has attained the second absorption, the
placing of the mind and keeping it connected have ceased.

tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti,
For someone who has attained the third absorption, rapture
has ceased.

catutthaṃ jhānaṃ samāpannassa assāsapassāssā
niruddhā honti,
For someone who has attained the fourth absorption,
breathing has ceased.

ākāsānañcāyatanaṃ samāpannassa rūpasaññā
niruddhā hoti,
For someone who has attained the dimension of infinite
space, the perception of form has ceased.

viññāṇañcāyatanaṃ samāpannassa
ākāsānañcāyatanasaññā niruddhā hoti,
For someone who has attained the dimension of infinite
consciousness, the perception of the dimension of infinite
space has ceased.

ākiñcaññāyatanaṃ samāpannassa
viññāṇañcāyatanasaññā niruddhā hoti,
For someone who has attained the dimension of
nothingness, the perception of the dimension of infinite
consciousness has ceased.

nevasaññānāsaññāyatanaṃ 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.

saññāvedayitanirodhaṃ samāpannassa saññā ca
vedanā ca niruddhā honti.
For someone who has attained the cessation of perception
and feeling, perception and feeling have ceased.

Ime nava dhammā sacchikātabbā. (10)

Iti 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 awakened to by the
Realized One.

10. Dasa dhammā
10. Groups of Ten

Dasa 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.

Katame dasa dhammā bahukārā?
What ten things are helpful?

Dasa nāthakaraṇā dhammā—
Ten qualities that serve as protector.

idhāvuso, bhikkhu sīlavā hoti,
pātimokkhasaṃvarasaṃvuto viharati
ācāragocarasampanno, aṇumattesu vajjesu
bhayadassāvī samādāya sikkhati sikkhāpadesu.
First, a mendicant is ethical, restrained in the monastic
code, conducting themselves well and seeking alms in
suitable places. Seeing danger in the slightest fault, they
keep the rules they’ve undertaken.

Yaṃpāvuso, bhikkhu sīlavā hoti … pe … sikkhati
sikkhāpadesu.

Ayampi dhammo nāthakaraṇo. (1.1)
This is a quality that serves as protector.

Puna caparaṃ, āvuso, bhikkhu bahussuto … pe …
diṭṭhiyā suppaṭividdhā.
Furthermore, a mendicant is learned.

Yaṃpāvuso, bhikkhu bahussuto … pe …

ayampi dhammo nāthakaraṇo. (1.2)
This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu kalyāṇamitto hoti
kalyāṇasahāyo kalyāṇasampavaṅko.
Furthermore, a mendicant has good friends, companions,
and associates.

Yaṃpāvuso, bhikkhu … pe … kalyāṇasampavaṅko.

Ayampi dhammo nāthakaraṇo. (1.3)
This too is a quality that serves as protector.

Puna caparaṃ, āvuso, bhikkhu suvaco hoti
sovacassakaraṇehi dhammehi samannāgato, khamo
padakkhiṇaggāhī anusāsaniṃ.
Furthermore, a mendicant is easy to admonish, having
qualities that make them easy to admonish. They’re patient,
and take instruction respectfully.

Yaṃpāvuso, bhikkhu … pe … anusāsaniṃ.

Ayampi dhammo nāthakaraṇo. (1.4)
This too is a quality that serves as protector.

Puna caparaṃ, āvuso, bhikkhu yāni tāni
sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni tattha
dakkho hoti analaso tatrupāyāya vīmaṃsāya
samannāgato, alaṃ kātuṃ, alaṃ saṃvidhātuṃ.
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.

Yaṃpāvuso, bhikkhu … pe … alaṃ saṃvidhātuṃ.

Ayampi dhammo nāthakaraṇo. (1.5)
This too is a quality that serves as protector.
Puna caparaṃ, 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.

Yaṃpāvuso, bhikkhu … pe … uḷārapāmojjo.

Ayampi dhammo nāthakaraṇo. (1.6)
This too is a quality that serves as protector.

Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti
itarītarehi
cīvarapiṇḍapātasenāsanagilānappaccayabhesajjapari
kkhārehi.
Furthermore, a mendicant is content with any kind of
robes, alms-food, lodgings, and medicines and supplies for
the sick.

Yaṃpāvuso, bhikkhu … pe …

ayampi dhammo nāthakaraṇo. (1.7)
This too is a quality that serves as protector.

Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati
… pe … kusalesu dhammesu.
Furthermore, a mendicant is energetic.

Yaṃpāvuso, bhikkhu … pe …

ayampi dhammo nāthakaraṇo. (1.8)
This too is a quality that serves as protector.

Puna caparaṃ, 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.

Yaṃpāvuso, bhikkhu … pe …

ayampi dhammo nāthakaraṇo. (1.9)
This too is a quality that serves as protector.

Puna caparaṃ, 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.

Yaṃpāvuso, bhikkhu … pe …

ayampi dhammo nāthakaraṇo.
This too is a quality that serves as protector.

Ime dasa dhammā bahukārā. (1.10)

Katame dasa dhammā bhāvetabbā?
What ten things should be developed?

Dasa kasiṇāyatanāni—
Ten universal dimensions of meditation.

pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ
advayaṃ appamāṇaṃ.
Someone perceives the meditation on universal earth
above, below, across, non-dual and limitless.

Āpokasiṇameko sañjānāti … pe …
They perceive the meditation on universal water …

tejokasiṇameko sañjānāti …
the meditation on universal fire …

vāyokasiṇameko sañjānāti …
the meditation on universal air …

nīlakasiṇameko sañjānāti …
the meditation on universal blue …

pītakasiṇameko sañjānāti …
the meditation on universal yellow …

lohitakasiṇameko sañjānāti …
the meditation on universal red …

odātakasiṇameko sañjānāti …
the meditation on universal white …

ākāsakasiṇameko sañjānāti …
the meditation on universal space …

viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ
advayaṃ appamāṇaṃ.
They perceive the meditation on universal consciousness
above, below, across, non-dual and limitless.

Ime dasa dhammā bhāvetabbā. (2)

Katame dasa dhammā pariññeyyā?
What ten things should be completely understood?

Dasāyatanāni—
Ten sense fields:
cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ,
saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ,
jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ,
phoṭṭhabbāyatanaṃ.
eye and sights, ear and sounds, nose and smells, tongue
and tastes, body and touches.

Ime dasa dhammā pariññeyyā. (3)

Katame dasa dhammā pahātabbā?
What ten things should be given up?

Dasa micchattā—
Ten wrong ways:

micchādiṭṭhi, micchāsaṅkappo, micchāvācā,
micchākammanto, micchāājīvo, micchāvāyāmo,
micchāsati, micchāsamādhi, micchāñāṇaṃ,
micchāvimutti.
wrong view, wrong thought, wrong speech, wrong action,
wrong livelihood, wrong effort, wrong mindfulness, wrong
immersion, wrong knowledge, and wrong freedom.

Ime dasa dhammā pahātabbā. (4)

Katame dasa dhammā hānabhāgiyā?
What ten things make things worse?

Dasa akusalakammapathā—
Ten ways of doing unskillful deeds:

pāṇātipāto, adinnādānaṃ, kāmesumicchācāro,
musāvādo, pisuṇā vācā, pharusā vācā,
samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.
killing living creatures, stealing, and sexual misconduct;
speech that’s false, divisive, harsh, or nonsensical;
covetousness, ill will, and wrong view.

Ime dasa dhammā hānabhāgiyā. (5)

Katame dasa dhammā visesabhāgiyā?
What ten things lead to distinction?

Dasa kusalakammapathā—
Ten ways of doing skillful deeds:

pāṇātipātā veramaṇī, adinnādānā veramaṇī,
kāmesumicchācārā veramaṇī, musāvādā veramaṇī,
pisuṇāya vācāya veramaṇī, pharusāya vācāya
veramaṇī, samphappalāpā veramaṇī, anabhijjhā,
abyāpādo, sammādiṭṭhi.
refraining from killing living creatures, stealing, and sexual
misconduct; avoiding speech that’s false, divisive, harsh, or
nonsensical; contentment, good will, and right view.

Ime dasa dhammā visesabhāgiyā. (6)

Katame dasa dhammā duppaṭivijjhā?
What ten things are hard to comprehend?

Dasa ariyavāsā—
Ten noble abodes.

idhāvuso, bhikkhu pañcaṅgavippahīno hoti,
chaḷaṅgasamannāgato, ekārakkho, caturāpasseno,
paṇunnapaccekasacco, samavayasaṭṭhesano,
anāvilasaṅkappo, passaddhakāyasaṅkhāro,
suvimuttacitto, suvimuttapañño.
A mendicant has given up five factors, possesses six factors,
has a single guard, has four supports, has eliminated
idiosyncratic interpretations of the truth, has totally given
up searching, has unsullied intentions, has stilled the
physical process, and is well freed in mind and well freed by
wisdom.

Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?
And how has a mendicant given up five factors?

Idhāvuso, bhikkhuno kāmacchando pahīno hoti,
byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti,
uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā
hoti.
It’s when a mendicant has given up sensual desire, ill will,
dullness and drowsiness, restlessness and remorse, and
doubt.

Evaṃ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.
(7.1)
That’s how a mendicant has given up five factors.

Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?
And how does a mendicant possess six factors?

Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva
sumano hoti na dummano, upekkhako viharati sato
sampajāno.
A mendicant, seeing a sight with their eyes, is neither
happy nor sad. They remain equanimous, mindful and
aware.

Sotena saddaṃ sutvā … pe …
Hearing a sound with their ears …

ghānena gandhaṃ ghāyitvā …
Smelling an odor with their nose …

jivhāya rasaṃ sāyitvā …
Tasting a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
Feeling a touch with their body …

manasā dhammaṃ viññāya neva sumano hoti na
dummano, upekkhako viharati sato sampajāno.
Knowing a thought with their mind, they’re neither happy
nor sad. They remain equanimous, mindful and aware.

Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato
hoti. (7.2)
That’s how a mendicant possesses six factors.

Kathañcāvuso, bhikkhu ekārakkho hoti?
And how does a mendicant have a single guard?

Idhāvuso, bhikkhu satārakkhena cetasā samannāgato
hoti.
It’s when a mendicant’s heart is guarded by mindfulness.

Evaṃ kho, āvuso, bhikkhu ekārakkho hoti. (7.3)
That’s how a mendicant has a single guard.

Kathañcāvuso, bhikkhu caturāpasseno hoti?
And how does a mendicant have four supports?

Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati,
saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti,
saṅkhāyekaṃ vinodeti.
After reflection, a mendicant uses some things, endures
some things, avoids some things, and gets rid of some
things.

Evaṃ kho, āvuso, bhikkhu caturāpasseno hoti. (7.4)
That’s how a mendicant has four supports.
Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?
And how has a mendicant eliminated idiosyncratic
interpretations of the truth?

Idhāvuso, bhikkhuno yāni tāni
puthusamaṇabrāhmaṇānaṃ 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 dispelled,
eliminated, thrown out, rejected, let go of, given up, and
relinquished all these.

Evaṃ kho, āvuso, bhikkhu paṇunnapaccekasacco
hoti. (7.5)
That’s how a mendicant has eliminated idiosyncratic
interpretations of the truth.

Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?
And how has a mendicant totally given up searching?

Idhāvuso, bhikkhuno kāmesanā pahīnā hoti,
bhavesanā pahīnā hoti, brahmacariyesanā
paṭippassaddhā.
It’s when they’ve given up searching for sensual pleasures,
for continued existence, and for a spiritual path.

Evaṃ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.
(7.6)
That’s how a mendicant has totally given up searching.

Kathañcāvuso, bhikkhu anāvilasaṅkappā hoti?
And how does a mendicant have unsullied intentions?

Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti,
byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo
pahīno hoti.
It’s when they’ve given up sensual, malicious, and cruel
intentions.

Evaṃ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.
(7.7)
That’s how a mendicant has unsullied intentions.

Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro
hoti?
And how has a mendicant stilled the physical process?

Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca
pahānā pubbeva somanassadomanassānaṃ
atthaṅgamā adukkhamasukhaṃ
upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ
upasampajja viharati.
Giving up pleasure and pain, and ending former happiness
and sadness, they enter and remain in the fourth
absorption, without pleasure or pain, with pure equanimity
and mindfulness.

Evaṃ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro
hoti. (7.8)
That’s how a mendicant has stilled the physical process.

Kathañcāvuso, bhikkhu suvimuttacitto hoti?
And how is a mendicant well freed in mind?

Idhāvuso, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā
cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti.
It’s when a mendicant’s mind is freed from greed, hate, and
delusion.

Evaṃ kho, āvuso, bhikkhu suvimuttacitto hoti. (7.9)
That’s how a mendicant is well freed in mind.
Kathañcāvuso, bhikkhu suvimuttapañño hoti?
And how is a mendicant well freed by wisdom?

Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo
tālāvatthukato anabhāvaṅkato āyatiṃ
anuppādadhammo’ti pajānāti.
It’s when a mendicant understands: ‘I’ve given up greed,
hate, and delusion, cut them off at the root, made them like
a palm stump, obliterated them, so they’re unable to arise
in the future.’

‘Doso me pahīno … pe …

āyatiṃ anuppādadhammo’ti pajānāti.

‘Moho me pahīno … pe …

āyatiṃ anuppādadhammo’ti pajānāti.

Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti.
That’s how a mendicant’s mind is well freed by wisdom.

Ime dasa dhammā duppaṭivijjhā. (7.10)

Katame dasa dhammā uppādetabbā?
What ten things should be produced?

Dasa saññā—
Ten perceptions:

asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā,
sabbalokeanabhiratisaññā, 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.

Ime dasa dhammā uppādetabbā. (8)

Katame dasa dhammā abhiññeyyā?
What ten things should be directly known?

Dasa nijjaravatthūni—
Ten grounds for wearing away.

sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti.
For one of right view, wrong view is worn away.

Ye 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.

Sammāsaṅkappassa micchāsaṅkappo … pe …
For one of right intention, wrong intention is worn away. …

sammāvācassa micchāvācā …
For one of right speech, wrong speech is worn away. …

sammākammantassa micchākammanto …
For one of right action, wrong action is worn away. …

sammāājīvassa micchāājīvo …
For one of right livelihood, wrong livelihood is worn away. …

sammāvāyāmassa micchāvāyāmo …
For one of right effort, wrong effort is worn away. …
sammāsatissa micchāsati …
For one of right mindfulness, wrong mindfulness is worn
away. …

sammāsamādhissa micchāsamādhi …
For one of right immersion, wrong immersion is worn away.
…

sammāñāṇassa micchāñāṇaṃ nijjiṇṇaṃ hoti.
For one of right knowledge, wrong knowledge is worn away.
…

Sammāvimuttissa micchāvimutti nijjiṇṇā hoti.
For one of right freedom, wrong freedom is worn away.

Ye 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.

Ime dasa dhammā abhiññeyyā. (9)

Katame dasa dhammā sacchikātabbā?
What ten things should be realized?

Dasa asekkhā dhammā—
Ten qualities of an adept:

asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo,
asekkhā sammāvācā, asekkho sammākammanto,
asekkho sammāājīvo, asekkho sammāvāyāmo,
asekkhā sammāsati, asekkho sammāsamādhi,
asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimutti.
an adept’s right view, right thought, right speech, right
action, right livelihood, right effort, right mindfulness, right
immersion, right knowledge, and right freedom.
Ime dasa dhammā sacchikātabbā. (10)

Iti 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 awakened to by the
Realized One.”

Idamavocāyasmā sāriputto.
This is what Venerable Sāriputta said.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ
abhinandunti.
Satisfied, the mendicants were happy with what Sāriputta
said.

Dasuttarasuttaṃ niṭṭhitaṃ ekādasamaṃ.

Pāthikavaggo niṭṭhito.

Pāthiko ca udumbaraṃ,

cakkavatti aggaññakaṃ;

Sampasādanapāsādaṃ,

mahāpurisalakkhaṇaṃ.

Siṅgālāṭānāṭiyakaṃ,

saṅgīti ca dasuttaraṃ;

Ekādasahi suttehi,

pāthikavaggoti vuccati.
Pāthikavaggapāḷi niṭṭhitā.

Tīhi vaggehi paṭimaṇḍito sakalo

dīghanikāyo samatto.


The Long Discourses are completed.


END

Dated c. 500 BCE
From suttacentral.net
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