Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation

    दीघ निकाय ३४

    Dīgha Nikāya 34

    Long Discourses 34

    दसुत्तरसुत्त

    Dasuttarasutta

    Up to Ten

    एवं मे सुतं—एकं समयं भगवा चम्पायं विहरति गग्गराय पोक्खरणिया तीरे महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि। तत्र खो आयस्मा सारिपुत्तो भिक्खू आमन्तेसि: “आवुसो भिक्खवे”ति।

    Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

    So I have heard. 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 bhikkhus. There Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”

    “आवुसो”ति खो ते भिक्खू आयस्मतो सारिपुत्तस्स पच्चस्सोसुं। आयस्मा सारिपुत्तो एतदवोच:

    “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

    “Friend,” they replied. Sāriputta said this:

    “दसुत्तरं पवक्खामि, धम्मं निब्बानपत्तिया; दुक्खस्सन्तकिरियाय, सब्बगन्थप्पमोचनं।

    “Dasuttaraṁ pavakkhāmi, dhammaṁ nibbānapattiyā; Dukkhassantakiriyāya, sabbaganthappamocanaṁ.

    “I will relate the teachings up to ten for attaining Nibbana, for making an end of suffering, the release from all ties.

    १। एको धम्मो

    1. Eko dhammo

    1. Groups of One

    एको, आवुसो, धम्मो बहुकारो, एको धम्मो भावेतब्बो, एको धम्मो परिञ्ञेय्यो, एको धम्मो पहातब्बो, एको धम्मो हानभागियो, एको धम्मो विसेसभागियो, एको धम्मो दुप्पटिविज्झो, एको धम्मो उप्पादेतब्बो, एको धम्मो अभिञ्ञेय्यो, एको धम्मो सच्छिकातब्बो।

    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.

    Friends, 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.

    कतमो एको धम्मो बहुकारो? अप्पमादो कुसलेसु धम्मेसु। अयं एको धम्मो बहुकारो।

    Katamo eko dhammo bahukāro? Appamādo kusalesu dhammesu. Ayaṁ eko dhammo bahukāro.

    What one thing is helpful? Diligence in skillful qualities.

    कतमो एको धम्मो भावेतब्बो? कायगतासति सातसहगता। अयं एको धम्मो भावेतब्बो।

    Katamo eko dhammo bhāvetabbo? Kāyagatāsati sātasahagatā. Ayaṁ eko dhammo bhāvetabbo.

    What one thing should be developed? Mindfulness of the body that is full of pleasure.

    कतमो एको धम्मो परिञ्ञेय्यो? फस्सो सासवो उपादानियो। अयं एको धम्मो परिञ्ञेय्यो।

    Katamo eko dhammo pariññeyyo? Phasso sāsavo upādāniyo. Ayaṁ eko dhammo pariññeyyo.

    What one thing should be completely understood? Contact, which is accompanied by defilements and is prone to being grasped.

    कतमो एको धम्मो पहातब्बो? अस्मिमानो। अयं एको धम्मो पहातब्बो।

    Katamo eko dhammo pahātabbo? Asmimāno. Ayaṁ eko dhammo pahātabbo.

    What one thing should be given up? The conceit ‘I am’.

    कतमो एको धम्मो हानभागियो? अयोनिसो मनसिकारो। अयं एको धम्मो हानभागियो।

    Katamo eko dhammo hānabhāgiyo? Ayoniso manasikāro. Ayaṁ eko dhammo hānabhāgiyo.

    What one thing makes things worse? Irrational application of mind.

    कतमो एको धम्मो विसेसभागियो? योनिसो मनसिकारो। अयं एको धम्मो विसेसभागियो।

    Katamo eko dhammo visesabhāgiyo? Yoniso manasikāro. Ayaṁ eko dhammo visesabhāgiyo.

    What one thing leads to distinction? Rational application of mind.

    कतमो एको धम्मो दुप्पटिविज्झो? आनन्तरिको चेतोसमाधि। अयं एको धम्मो दुप्पटिविज्झो।

    Katamo eko dhammo duppaṭivijjho? Ānantariko cetosamādhi. Ayaṁ eko dhammo duppaṭivijjho.

    What one thing is hard to comprehend? The heart’s immersion of immediate result.

    कतमो एको धम्मो उप्पादेतब्बो? अकुप्पं ञाणं। अयं एको धम्मो उप्पादेतब्बो।

    Katamo eko dhammo uppādetabbo? Akuppaṁ ñāṇaṁ. Ayaṁ eko dhammo uppādetabbo.

    What one thing should be produced? Unshakable knowledge.

    कतमो एको धम्मो अभिञ्ञेय्यो? सब्बे सत्ता आहारट्ठितिका। अयं एको धम्मो अभिञ्ञेय्यो।

    Katamo eko dhammo abhiññeyyo? Sabbe sattā āhāraṭṭhitikā. Ayaṁ eko dhammo abhiññeyyo.

    What one thing should be directly known? All sentient beings are sustained by food.

    कतमो एको धम्मो सच्छिकातब्बो? अकुप्पा चेतोविमुत्ति। अयं एको धम्मो सच्छिकातब्बो।

    Katamo eko dhammo sacchikātabbo? Akuppā cetovimutti. Ayaṁ eko dhammo sacchikātabbo.

    What one thing should be realized? The unshakable release of the heart.

    इति इमे दस धम्मा भूता तच्छा तथा अवितथा अनञ्ञथा सम्मा तथागतेन अभिसम्बुद्धा।

    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.

    २। द्वे धम्मा

    2. Dve dhammā

    2. Groups of Two

    द्वे धम्मा बहुकारा, द्वे धम्मा भावेतब्बा, द्वे धम्मा परिञ्ञेय्या, द्वे धम्मा पहातब्बा, द्वे धम्मा हानभागिया, द्वे धम्मा विसेसभागिया, द्वे धम्मा दुप्पटिविज्झा, द्वे धम्मा उप्पादेतब्बा, द्वे धम्मा अभिञ्ञेय्या, द्वे धम्मा सच्छिकातब्बा।

    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.

    कतमे द्वे धम्मा बहुकारा? सति च सम्पजञ्ञञ्च। इमे द्वे धम्मा बहुकारा।

    Katame dve dhammā bahukārā? Sati ca sampajaññañca. Ime dve dhammā bahukārā.

    What two things are helpful? Mindfulness and situational awareness.

    कतमे द्वे धम्मा भावेतब्बा? समथो च विपस्सना च। इमे द्वे धम्मा भावेतब्बा।

    Katame dve dhammā bhāvetabbā? Samatho ca vipassanā ca. Ime dve dhammā bhāvetabbā.

    What two things should be developed? Serenity and discernment.

    कतमे द्वे धम्मा परिञ्ञेय्या? नामञ्च रूपञ्च। इमे द्वे धम्मा परिञ्ञेय्या।

    Katame dve dhammā pariññeyyā? Nāmañca rūpañca. Ime dve dhammā pariññeyyā.

    What two things should be completely understood? Name and form.

    कतमे द्वे धम्मा पहातब्बा? अविज्जा च भवतण्हा च। इमे द्वे धम्मा पहातब्बा।

    Katame dve dhammā pahātabbā? Avijjā ca bhavataṇhā ca. Ime dve dhammā pahātabbā.

    What two things should be given up? Ignorance and craving for continued existence.

    कतमे द्वे धम्मा हानभागिया? दोवचस्सता च पापमित्तता च। इमे द्वे धम्मा हानभागिया।

    Katame dve dhammā hānabhāgiyā? Dovacassatā ca pāpamittatā ca. Ime dve dhammā hānabhāgiyā.

    What two things make things worse? Being hard to admonish and having bad friends.

    कतमे द्वे धम्मा विसेसभागिया? सोवचस्सता च कल्याणमित्तता च। इमे द्वे धम्मा विसेसभागिया।

    Katame dve dhammā visesabhāgiyā? Sovacassatā ca kalyāṇamittatā ca. Ime dve dhammā visesabhāgiyā.

    What two things lead to distinction? Being easy to admonish and having good friends.

    कतमे द्वे धम्मा दुप्पटिविज्झा? यो च हेतु यो च पच्चयो सत्तानं सङ्किलेसाय, यो च हेतु यो च पच्चयो सत्तानं विसुद्धिया। इमे द्वे धम्मा दुप्पटिविज्झा।

    Katame dve dhammā duppaṭivijjhā? Yo ca hetu yo ca paccayo sattānaṁ saṅkilesāya, yo ca hetu yo ca paccayo sattānaṁ visuddhiyā. Ime dve dhammā duppaṭivijjhā.

    What two things are hard to comprehend? What are the causes and reasons for the corruption of sentient beings, and what are the causes and reasons for the purification of sentient beings.

    कतमे द्वे धम्मा उप्पादेतब्बा? द्वे ञाणानि—खये ञाणं, अनुप्पादे ञाणं। इमे द्वे धम्मा उप्पादेतब्बा।

    Katame dve dhammā uppādetabbā? Dve ñāṇāni—khaye ñāṇaṁ, anuppāde ñāṇaṁ. Ime dve dhammā uppādetabbā.

    What two things should be produced? Two knowledges: knowledge of ending, and knowledge of non-arising.

    कतमे द्वे धम्मा अभिञ्ञेय्या? द्वे धातुयो—सङ्खता च धातु असङ्खता च धातु। इमे द्वे धम्मा अभिञ्ञेय्या।

    Katame dve dhammā abhiññeyyā? Dve dhātuyo—saṅkhatā ca dhātu asaṅkhatā ca dhātu. Ime dve dhammā abhiññeyyā.

    What two things should be directly known? Two elements: the conditioned element and the unconditioned element.

    कतमे द्वे धम्मा सच्छिकातब्बा? विज्जा च विमुत्ति च। इमे द्वे धम्मा सच्छिकातब्बा।

    Katame dve dhammā sacchikātabbā? Vijjā ca vimutti ca. Ime dve dhammā sacchikātabbā.

    What two things should be realized? Knowledge and freedom.

    इति इमे वीसति धम्मा भूता तच्छा तथा अवितथा अनञ्ञथा सम्मा तथागतेन अभिसम्बुद्धा।

    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.

    ३। तयो धम्मा

    3. Tayo dhammā

    3. Groups of Three

    तयो धम्मा बहुकारा, तयो धम्मा भावेतब्बा …पे… तयो धम्मा सच्छिकातब्बा।

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

    Three things are helpful, etc.

    कतमे तयो धम्मा बहुकारा? सप्पुरिससंसेवो, सद्धम्मस्सवनं, धम्मानुधम्मप्पटिपत्ति। इमे तयो धम्मा बहुकारा।

    Katame tayo dhammā bahukārā? Sappurisasaṁsevo, saddhammassavanaṁ, dhammānudhammappaṭipatti. Ime tayo dhammā bahukārā.

    What three things are helpful? Associating with good people, listening to the true teaching, and practicing in line with the teaching.

    कतमे तयो धम्मा भावेतब्बा? तयो समाधी—सवितक्को सविचारो समाधि, अवितक्को विचारमत्तो समाधि, अवितक्को अविचारो समाधि। इमे तयो धम्मा भावेतब्बा।

    Katame tayo dhammā bhāvetabbā? Tayo samādhī—savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. Ime tayo dhammā bhāvetabbā.

    What three things should be developed? Three kinds of immersion. 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.

    कतमे तयो धम्मा परिञ्ञेय्या? तिस्सो वेदना—सुखा वेदना, दुक्खा वेदना, अदुक्खमसुखा वेदना। इमे तयो धम्मा परिञ्ञेय्या।

    Katame tayo dhammā pariññeyyā? Tisso vedanā—sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ime tayo dhammā pariññeyyā.

    What three things should be completely understood? Three feelings: pleasant, painful, and neutral.

    कतमे तयो धम्मा पहातब्बा? तिस्सो तण्हा—कामतण्हा, भवतण्हा, विभवतण्हा। इमे तयो धम्मा पहातब्बा।

    Katame tayo dhammā pahātabbā? Tisso taṇhā—kāmataṇhā, bhavataṇhā, vibhavataṇhā. Ime tayo dhammā pahātabbā.

    What three things should be given up? Three cravings: craving for sensual pleasures, craving for continued existence, and craving to end existence.

    कतमे तयो धम्मा हानभागिया? तीणि अकुसलमूलानि—लोभो अकुसलमूलं, दोसो अकुसलमूलं, मोहो अकुसलमूलं। इमे तयो धम्मा हानभागिया।

    Katame tayo dhammā hānabhāgiyā? Tīṇi akusalamūlāni—lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. Ime tayo dhammā hānabhāgiyā.

    What three things make things worse? Three unskillful roots: greed, hate, and delusion.

    कतमे तयो धम्मा विसेसभागिया? तीणि कुसलमूलानि—अलोभो कुसलमूलं, अदोसो कुसलमूलं, अमोहो कुसलमूलं। इमे तयो धम्मा विसेसभागिया।

    Katame tayo dhammā visesabhāgiyā? Tīṇi kusalamūlāni—alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. Ime tayo dhammā visesabhāgiyā.

    What three things lead to distinction? Three skillful roots: non-greed, non-hate, and non-delusion.

    कतमे तयो धम्मा दुप्पटिविज्झा? तिस्सो निस्सरणिया धातुयो—कामानमेतं निस्सरणं यदिदं नेक्खम्मं, रूपानमेतं निस्सरणं यदिदं अरूपं, यं खो पन किञ्चि भूतं सङ्खतं पटिच्चसमुप्पन्नं, निरोधो तस्स निस्सरणं। इमे तयो धम्मा दुप्पटिविज्झा।

    Katame tayo dhammā duppaṭivijjhā? Tisso nissaraṇiyā dhātuyo—kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ. Ime tayo dhammā duppaṭivijjhā.

    What three things are hard to comprehend? Three elements of escape. 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.

    कतमे तयो धम्मा उप्पादेतब्बा? तीणि ञाणानि—अतीतंसे ञाणं, अनागतंसे ञाणं, पच्चुप्पन्नंसे ञाणं। इमे तयो धम्मा उप्पादेतब्बा।

    Katame tayo dhammā uppādetabbā? Tīṇi ñāṇāni—atītaṁse ñāṇaṁ, anāgataṁse ñāṇaṁ, paccuppannaṁse ñāṇaṁ. Ime tayo dhammā uppādetabbā.

    What three things should be produced? Three knowledges: knowledge regarding the past portion, the future portion, and the present portion.

    कतमे तयो धम्मा अभिञ्ञेय्या? तिस्सो धातुयो—कामधातु, रूपधातु, अरूपधातु। इमे तयो धम्मा अभिञ्ञेय्या।

    Katame tayo dhammā abhiññeyyā? Tisso dhātuyo—kāmadhātu, rūpadhātu, arūpadhātu. Ime tayo dhammā abhiññeyyā.

    What three things should be directly known? Three elements: sensuality, form, and formlessness.

    कतमे तयो धम्मा सच्छिकातब्बा? तिस्सो विज्जा—पुब्बेनिवासानुस्सतिञाणं विज्जा, सत्तानं चुतूपपाते ञाणं विज्जा, आसवानं खये ञाणं विज्जा। इमे तयो धम्मा सच्छिकातब्बा।

    Katame tayo dhammā sacchikātabbā? Tisso vijjā—pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā. Ime tayo dhammā sacchikātabbā.

    What three things should be realized? Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.

    इति इमे तिंस धम्मा भूता तच्छा तथा अवितथा अनञ्ञथा सम्मा तथागतेन अभिसम्बुद्धा।

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

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

    ४। चत्तारो धम्मा

    4. Cattāro dhammā

    4. Groups of Four

    चत्तारो धम्मा बहुकारा, चत्तारो धम्मा भावेतब्बा …पे… चत्तारो धम्मा सच्छिकातब्बा।

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

    Four things are helpful, etc.

    कतमे चत्तारो धम्मा बहुकारा? चत्तारि चक्कानि—पतिरूपदेसवासो, सप्पुरिसूपनिस्सयो, अत्तसम्मापणिधि, पुब्बे च कतपुञ्ञता। इमे चत्तारो धम्मा बहुकारा।

    Katame cattāro dhammā bahukārā? Cattāri cakkāni—patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā. Ime cattāro dhammā bahukārā.

    What four things are helpful? Four situations: living in a suitable region, relying on good people, being rightly resolved in oneself, and past merit.

    कतमे चत्तारो धम्मा भावेतब्बा? चत्तारो सतिपट्ठाना—इधावुसो, भिक्खु काये कायानुपस्सी विहरति आतापी सम्पजानो सतिमा विनेय्य लोके अभिज्झादोमनस्सं। वेदनासु …पे… चित्ते … धम्मेसु धम्मानुपस्सी विहरति आतापी सम्पजानो सतिमा विनेय्य लोके अभिज्झादोमनस्सं। इमे चत्तारो धम्मा भावेतब्बा।

    Katame cattāro dhammā bhāvetabbā? Cattāro satipaṭṭhānā—idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Vedanāsu …pe… citte … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ime cattāro dhammā bhāvetabbā.

    What four things should be developed? The four kinds of mindfulness meditation. A bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

    कतमे चत्तारो धम्मा परिञ्ञेय्या? चत्तारो आहारा—कबळीकारो आहारो ओळारिको वा सुखुमो वा, फस्सो दुतियो, मनोसञ्चेतना ततिया, विञ्ञाणं चतुत्थं। इमे चत्तारो धम्मा परिञ्ञेय्या।

    Katame cattāro dhammā pariññeyyā? Cattāro āhārā—kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Ime cattāro dhammā pariññeyyā.

    What four things should be completely understood? Four foods: solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.

    कतमे चत्तारो धम्मा पहातब्बा? चत्तारो ओघा—कामोघो, भवोघो, दिट्ठोघो, अविज्जोघो। इमे चत्तारो धम्मा पहातब्बा।

    Katame cattāro dhammā pahātabbā? Cattāro oghā—kāmogho, bhavogho, diṭṭhogho, avijjogho. Ime cattāro dhammā pahātabbā.

    What four things should be given up? Four floods: sensuality, desire for rebirth, views, and ignorance.

    कतमे चत्तारो धम्मा हानभागिया? चत्तारो योगा—कामयोगो, भवयोगो, दिट्ठियोगो, अविज्जायोगो। इमे चत्तारो धम्मा हानभागिया।

    Katame cattāro dhammā hānabhāgiyā? Cattāro yogā—kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. Ime cattāro dhammā hānabhāgiyā.

    What four things make things worse? Four yokes: the yokes of sensuality, desire for rebirth, views, and ignorance.

    कतमे चत्तारो धम्मा विसेसभागिया? चत्तारो विसंयोगा—कामयोगविसंयोगो, भवयोगविसंयोगो, दिट्ठियोगविसंयोगो, अविज्जायोगविसंयोगो। इमे चत्तारो धम्मा विसेसभागिया।

    Katame cattāro dhammā visesabhāgiyā? Cattāro visaṁyogā—kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo. Ime cattāro dhammā visesabhāgiyā.

    What four things lead to distinction? Four kinds of unyoking: unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.

    कतमे चत्तारो धम्मा दुप्पटिविज्झा? चत्तारो समाधी—हानभागियो समाधि, ठितिभागियो समाधि, विसेसभागियो समाधि, निब्बेधभागियो समाधि। इमे चत्तारो धम्मा दुप्पटिविज्झा।

    Katame cattāro dhammā duppaṭivijjhā? Cattāro samādhī—hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. Ime cattāro dhammā duppaṭivijjhā.

    What four things are hard to comprehend? Four kinds of immersion: immersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration.

    कतमे चत्तारो धम्मा उप्पादेतब्बा? चत्तारि ञाणानि—धम्मे ञाणं, अन्वये ञाणं, परिये ञाणं, सम्मुतिया ञाणं। इमे चत्तारो धम्मा उप्पादेतब्बा।

    Katame cattāro dhammā uppādetabbā? Cattāri ñāṇāni—dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ. Ime cattāro dhammā uppādetabbā.

    What four things should be produced? Four knowledges: knowledge of the present phenomena, inferential knowledge, knowledge of others’ minds, and conventional knowledge.

    कतमे चत्तारो धम्मा अभिञ्ञेय्या? चत्तारि अरियसच्चानि—दुक्खं अरियसच्चं, दुक्खसमुदयं अरियसच्चं, दुक्खनिरोधं अरियसच्चं, दुक्खनिरोधगामिनी पटिपदा अरियसच्चं। इमे चत्तारो धम्मा अभिञ्ञेय्या।

    Katame cattāro dhammā abhiññeyyā? Cattāri ariyasaccāni—dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ1 ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Ime cattāro dhammā abhiññeyyā.

    What four things should be directly known? The four noble truths: suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

    कतमे चत्तारो धम्मा सच्छिकातब्बा? चत्तारि सामञ्ञफलानि—सोतापत्तिफलं, सकदागामिफलं, अनागामिफलं, अरहत्तफलं। इमे चत्तारो धम्मा सच्छिकातब्बा।

    Katame cattāro dhammā sacchikātabbā? Cattāri sāmaññaphalāni—sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ. Ime cattāro dhammā sacchikātabbā.

    What four things should be realized? Four fruits of the ascetic life: stream-entry, once-return, non-return, and perfection.

    इति इमे चत्तारीसधम्मा भूता तच्छा तथा अवितथा अनञ्ञथा सम्मा तथागतेन अभिसम्बुद्धा।

    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.

    ५। पञ्च धम्मा

    5. Pañca dhammā

    5. Groups of Five

    पञ्च धम्मा बहुकारा …पे… पञ्च धम्मा सच्छिकातब्बा।

    Pañca dhammā bahukārā …pe… pañca dhammā sacchikātabbā.

    Five things are helpful, etc.

    कतमे पञ्च धम्मा बहुकारा? पञ्च पधानियङ्गानि—इधावुसो, भिक्खु सद्धो होति, सद्दहति तथागतस्स बोधिं: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। अप्पाबाधो होति अप्पातङ्को समवेपाकिनिया गहणिया समन्नागतो नातिसीताय नाच्चुण्हाय मज्झिमाय पधानक्खमाय। असठो होति अमायावी यथाभूतमत्तानं आवीकत्ता सत्थरि वा विञ्ञूसु वा सब्रह्मचारीसु। आरद्धवीरियो विहरति अकुसलानं धम्मानं पहानाय, कुसलानं धम्मानं उपसम्पदाय, थामवा दळ्हपरक्कमो अनिक्खित्तधुरो कुसलेसु धम्मेसु। पञ्ञवा होति उदयत्थगामिनिया पञ्ञाय समन्नागतो अरियाय निब्बेधिकाय सम्मा दुक्खक्खयगामिनिया। इमे पञ्च धम्मा बहुकारा।

    Katame pañca dhammā bahukārā? Pañca padhāniyaṅgāni—idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Asaṭho hoti amāyāvī yathābhūtamattānaṁ āvīkattā satthari vā viññūsu vā sabrahmacārīsu. Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Ime pañca dhammā bahukārā.

    What five things are helpful? Five factors that support meditation. A bhikkhu has faith in the Realized One’s awakening: ‘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.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. 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. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

    कतमे पञ्च धम्मा भावेतब्बा? पञ्चङ्गिको सम्मासमाधि—पीतिफरणता, सुखफरणता, चेतोफरणता, आलोकफरणता, पच्चवेक्खणनिमित्तं। इमे पञ्च धम्मा भावेतब्बा।

    Katame pañca dhammā bhāvetabbā? Pañcaṅgiko sammāsamādhi—pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ. Ime pañca dhammā bhāvetabbā.

    What five things should be developed? Right immersion with five factors: pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the foundation for reviewing.

    कतमे पञ्च धम्मा परिञ्ञेय्या? पञ्चुपादानक्खन्धा—रूपुपादानक्खन्धो, वेदनुपादानक्खन्धो, सञ्ञुपादानक्खन्धो, सङ्खारुपादानक्खन्धो विञ्ञाणुपादानक्खन्धो। इमे पञ्च धम्मा परिञ्ञेय्या।

    Katame pañca dhammā pariññeyyā? Pañcupādānakkhandhā—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho. Ime pañca dhammā pariññeyyā.

    What five things should be completely understood? Five grasping aggregates: form, feeling, perception, choices, and consciousness.

    कतमे पञ्च धम्मा पहातब्बा? पञ्च नीवरणानि—कामच्छन्दनीवरणं, ब्यापादनीवरणं, थिनमिद्धनीवरणं, उद्धच्चकुक्कुच्चनीवरणं, विचिकिच्छानीवरणं। इमे पञ्च धम्मा पहातब्बा।

    Katame pañca dhammā pahātabbā? Pañca nīvaraṇāni—kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. Ime pañca dhammā pahātabbā.

    What five things should be given up? Five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

    कतमे पञ्च धम्मा हानभागिया? पञ्च चेतोखिला—इधावुसो, भिक्खु सत्थरि कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति। यो सो, आवुसो, भिक्खु सत्थरि कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति, तस्स चित्तं न नमति आतप्पाय अनुयोगाय सातच्चाय पधानाय। यस्स चित्तं न नमति आतप्पाय अनुयोगाय सातच्चाय पधानाय। अयं पठमो चेतोखिलो। पुन चपरं, आवुसो, भिक्खु धम्मे कङ्खति विचिकिच्छति …पे… सङ्घे कङ्खति विचिकिच्छति …पे… सिक्खाय कङ्खति विचिकिच्छति …पे… सब्रह्मचारीसु कुपितो होति अनत्तमनो आहतचित्तो खिलजातो, यो सो, आवुसो, भिक्खु सब्रह्मचारीसु कुपितो होति अनत्तमनो आहतचित्तो खिलजातो, तस्स चित्तं न नमति आतप्पाय अनुयोगाय सातच्चाय पधानाय। यस्स चित्तं न नमति आतप्पाय अनुयोगाय सातच्चाय पधानाय। अयं पञ्चमो चेतोखिलो। इमे पञ्च धम्मा हानभागिया।

    Katame pañca dhammā hānabhāgiyā? Pañca cetokhilā—idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ paṭhamo cetokhilo. Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe… saṅghe kaṅkhati vicikicchati …pe… sikkhāya kaṅkhati vicikicchati …pe… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ pañcamo cetokhilo. Ime pañca dhammā hānabhāgiyā.

    What five things make things worse? Five kinds of emotional barrenness. Firstly, a bhikkhu has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness. Furthermore, a bhikkhu has doubts about the teaching … the Saṅgha … the training … A bhikkhu is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness.

    कतमे पञ्च धम्मा विसेसभागिया? पञ्चिन्द्रियानि—सद्धिन्द्रियं, वीरियिन्द्रियं, सतिन्द्रियं, समाधिन्द्रियं, पञ्ञिन्द्रियं। इमे पञ्च धम्मा विसेसभागिया।

    Katame pañca dhammā visesabhāgiyā? Pañcindriyāni—saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Ime pañca dhammā visesabhāgiyā.

    What five things lead to distinction? Five faculties: faith, energy, mindfulness, immersion, and wisdom.

    कतमे पञ्च धम्मा दुप्पटिविज्झा? पञ्च निस्सरणिया धातुयो—इधावुसो, भिक्खुनो कामे मनसिकरोतो कामेसु चित्तं न पक्खन्दति न पसीदति न सन्तिट्ठति न विमुच्चति। नेक्खम्मं खो पनस्स मनसिकरोतो नेक्खम्मे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति। तस्स तं चित्तं सुगतं सुभावितं सुवुट्ठितं सुविमुत्तं विसंयुत्तं कामेहि। ये च कामपच्चया उप्पज्जन्ति आसवा विघाता परिळाहा, मुत्तो सो तेहि। न सो तं वेदनं वेदेति। इदमक्खातं कामानं निस्सरणं।

    Katame pañca dhammā duppaṭivijjhā? Pañca nissaraṇiyā dhātuyo—idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi. Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.

    What five things are hard to comprehend? Five elements of escape. A bhikkhu focuses on sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them. But when they focus on renunciation, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained.

    पुन चपरं, आवुसो, भिक्खुनो ब्यापादं मनसिकरोतो ब्यापादे चित्तं न पक्खन्दति न पसीदति न सन्तिट्ठति न विमुच्चति। अब्यापादं खो पनस्स मनसिकरोतो अब्यापादे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति। तस्स तं चित्तं सुगतं सुभावितं सुवुट्ठितं सुविमुत्तं विसंयुत्तं ब्यापादेन। ये च ब्यापादपच्चया उप्पज्जन्ति आसवा विघाता परिळाहा, मुत्तो सो तेहि। न सो तं वेदनं वेदेति। इदमक्खातं ब्यापादस्स निस्सरणं।

    Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena. Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ byāpādassa nissaraṇaṁ.

    Take another case where a bhikkhu focuses on ill will, but their mind isn’t eager … But when they focus on good will, their mind is eager … Their mind is in a good state … well detached from ill will. They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. This is how the escape from ill will is explained.

    पुन चपरं, आवुसो, भिक्खुनो विहेसं मनसिकरोतो विहेसाय चित्तं न पक्खन्दति न पसीदति न सन्तिट्ठति न विमुच्चति। अविहेसं खो पनस्स मनसिकरोतो अविहेसाय चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति। तस्स तं चित्तं सुगतं सुभावितं सुवुट्ठितं सुविमुत्तं विसंयुत्तं विहेसाय। ये च विहेसापच्चया उप्पज्जन्ति आसवा विघाता परिळाहा, मुत्तो सो तेहि। न सो तं वेदनं वेदेति। इदमक्खातं विहेसाय निस्सरणं।

    Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya. Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ vihesāya nissaraṇaṁ.

    Take another case where a bhikkhu focuses on harming, but their mind isn’t eager … But when they focus on compassion, their mind is eager … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained.

    पुन चपरं, आवुसो, भिक्खुनो रूपे मनसिकरोतो रूपेसु चित्तं न पक्खन्दति न पसीदति न सन्तिट्ठति न विमुच्चति। अरूपं खो पनस्स मनसिकरोतो अरूपे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति। तस्स तं चित्तं सुगतं सुभावितं सुवुट्ठितं सुविमुत्तं विसंयुत्तं रूपेहि। ये च रूपपच्चया उप्पज्जन्ति आसवा विघाता परिळाहा, मुत्तो सो तेहि। न सो तं वेदनं वेदेति। इदमक्खातं रूपानं निस्सरणं।

    Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi. Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.

    Take another case where a bhikkhu focuses on form, but their mind isn’t eager … But when they focus on the formless, their mind is eager … Their mind is in a good state … well detached from forms. They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. This is how the escape from forms is explained.

    पुन चपरं, आवुसो, भिक्खुनो सक्कायं मनसिकरोतो सक्काये चित्तं न पक्खन्दति न पसीदति न सन्तिट्ठति न विमुच्चति। सक्कायनिरोधं खो पनस्स मनसिकरोतो सक्कायनिरोधे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति। तस्स तं चित्तं सुगतं सुभावितं सुवुट्ठितं सुविमुत्तं विसंयुत्तं सक्कायेन। ये च सक्कायपच्चया उप्पज्जन्ति आसवा विघाता परिळाहा, मुत्तो सो तेहि। न सो तं वेदनं वेदेति। इदमक्खातं सक्कायस्स निस्सरणं। इमे पञ्च धम्मा दुप्पटिविज्झा।

    Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena. Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ sakkāyassa nissaraṇaṁ. Ime pañca dhammā duppaṭivijjhā.

    Take a case where a bhikkhu focuses on identity, but their mind isn’t eager, confident, settled, and decided about it. But when they focus on the ending of identity, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from identity. They’re freed from the distressing and feverish defilements that arise because of identity, so they don’t experience that kind of feeling. This is how the escape from identity is explained.

    कतमे पञ्च धम्मा उप्पादेतब्बा? पञ्च ञाणिको सम्मासमाधि: ‘अयं समाधि पच्चुप्पन्नसुखो चेव आयतिञ्च सुखविपाकोऽति पच्चत्तंयेव ञाणं उप्पज्जति। ‘अयं समाधि अरियो निरामिसोऽति पच्चत्तञ्ञेव ञाणं उप्पज्जति। ‘अयं समाधि अकापुरिससेवितोऽति पच्चत्तंयेव ञाणं उप्पज्जति। ‘अयं समाधि सन्तो पणीतो पटिप्पस्सद्धलद्धो एकोदिभावाधिगतो, न ससङ्खारनिग्गय्हवारितगतोऽति पच्चत्तंयेव ञाणं उप्पज्जति। ‘सो खो पनाहं इमं समाधिं सतोव समापज्जामि सतो वुट्ठहामीऽति पच्चत्तंयेव ञाणं उप्पज्जति। इमे पञ्च धम्मा उप्पादेतब्बा।

    Katame pañca dhammā uppādetabbā? Pañca ñāṇiko sammāsamādhi: ‘ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaṁyeva ñāṇaṁ uppajjati. ‘Ayaṁ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṁ uppajjati. ‘Ayaṁ samādhi akāpurisasevito’ti paccattaṁyeva ñāṇaṁ uppajjati. ‘Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṁyeva ñāṇaṁ uppajjati. ‘So kho panāhaṁ imaṁ samādhiṁ satova samāpajjāmi sato vuṭṭhahāmī’ti paccattaṁyeva ñāṇaṁ uppajjati. Ime pañca dhammā uppādetabbā.

    What five things should be produced? Right immersion with five knowledges. The following knowledges arise for you personally: ‘This immersion is blissful now, and results in bliss in the future.’ ‘This immersion is noble and not of the flesh.’ ‘This immersion is not cultivated by sinners.’ ‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ ‘I mindfully enter into and emerge from this immersion.’

    कतमे पञ्च धम्मा अभिञ्ञेय्या? पञ्च विमुत्तायतनानि—इधावुसो, भिक्खुनो सत्था धम्मं देसेति अञ्ञतरो वा गरुट्ठानियो सब्रह्मचारी। यथा यथा, आवुसो, भिक्खुनो सत्था धम्मं देसेति, अञ्ञतरो वा गरुट्ठानियो सब्रह्मचारी तथा तथा सो तस्मिं धम्मे अत्थप्पटिसंवेदी च होति धम्मपटिसंवेदी च। तस्स अत्थप्पटिसंवेदिनो धम्मपटिसंवेदिनो पामोज्जं जायति, पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति। इदं पठमं विमुत्तायतनं।

    Katame pañca dhammā abhiññeyyā? Pañca vimuttāyatanāni—idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so2 tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ paṭhamaṁ vimuttāyatanaṁ.

    What five things should be directly known? Five opportunities for freedom. Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a bhikkhu. That bhikkhu feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. 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. This is the first opportunity for freedom.

    पुन चपरं, आवुसो, भिक्खुनो न हेव खो सत्था धम्मं देसेति, अञ्ञतरो वा गरुट्ठानियो सब्रह्मचारी, अपि च खो यथासुतं यथापरियत्तं धम्मं वित्थारेन परेसं देसेति यथा यथा, आवुसो, भिक्खु यथासुतं यथापरियत्तं धम्मं वित्थारेन परेसं देसेति तथा तथा सो तस्मिं धम्मे अत्थप्पटिसंवेदी च होति धम्मपटिसंवेदी च। तस्स अत्थप्पटिसंवेदिनो धम्मपटिसंवेदिनो पामोज्जं जायति, पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति। इदं दुतियं विमुत्तायतनं।

    Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ dutiyaṁ vimuttāyatanaṁ.

    Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a bhikkhu. But the bhikkhu teaches Dhamma in detail to others as they learned and memorized it. That bhikkhu feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. 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. This is the second opportunity for freedom.

    पुन चपरं, आवुसो, भिक्खुनो न हेव खो सत्था धम्मं देसेति, अञ्ञतरो वा गरुट्ठानियो सब्रह्मचारी, नापि यथासुतं यथापरियत्तं धम्मं वित्थारेन परेसं देसेति। अपि च खो यथासुतं यथापरियत्तं धम्मं वित्थारेन सज्झायं करोति। यथा यथा, आवुसो, भिक्खु यथासुतं यथापरियत्तं धम्मं वित्थारेन सज्झायं करोति तथा तथा सो तस्मिं धम्मे अत्थप्पटिसंवेदी च होति धम्मपटिसंवेदी च। तस्स अत्थप्पटिसंवेदिनो धम्मपटिसंवेदिनो पामोज्जं जायति, पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति। इदं ततियं विमुत्तायतनं।

    Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti. Api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ tatiyaṁ vimuttāyatanaṁ.

    Furthermore, it may be that neither the Teacher nor … the bhikkhu teaches Dhamma. But the bhikkhu recites the teaching in detail as they learned and memorized it. That bhikkhu feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it. 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. This is the third opportunity for freedom.

    पुन चपरं, आवुसो, भिक्खुनो न हेव खो सत्था धम्मं देसेति, अञ्ञतरो वा गरुट्ठानियो सब्रह्मचारी, नापि यथासुतं यथापरियत्तं धम्मं वित्थारेन परेसं देसेति, नापि यथासुतं यथापरियत्तं धम्मं वित्थारेन सज्झायं करोति। अपि च खो यथासुतं यथापरियत्तं धम्मं चेतसा अनुवितक्केति अनुविचारेति मनसानुपेक्खति। यथा यथा, आवुसो, भिक्खु यथासुतं यथापरियत्तं धम्मं चेतसा अनुवितक्केति अनुविचारेति मनसानुपेक्खति तथा तथा सो तस्मिं धम्मे अत्थप्पटिसंवेदी च होति धम्मपटिसंवेदी च। तस्स अत्थप्पटिसंवेदिनो धम्मपटिसंवेदिनो पामोज्जं जायति, पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति। इदं चतुत्थं विमुत्तायतनं।

    Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. Api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ catutthaṁ vimuttāyatanaṁ.

    Furthermore, it may be that neither the Teacher nor … the bhikkhu teaches Dhamma … nor does the bhikkhu recite the teaching. But the bhikkhu thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. That bhikkhu feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. 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. This is the fourth opportunity for freedom.

    पुन चपरं, आवुसो, भिक्खुनो न हेव खो सत्था धम्मं देसेति, अञ्ञतरो वा गरुट्ठानियो सब्रह्मचारी, नापि यथासुतं यथापरियत्तं धम्मं वित्थारेन परेसं देसेति, नापि यथासुतं यथापरियत्तं धम्मं वित्थारेन सज्झायं करोति, नापि यथासुतं यथापरियत्तं धम्मं चेतसा अनुवितक्केति अनुविचारेति मनसानुपेक्खति; अपि च ख्वस्स अञ्ञतरं समाधिनिमित्तं सुग्गहितं होति सुमनसिकतं सूपधारितं सुप्पटिविद्धं पञ्ञाय। यथा यथा, आवुसो, भिक्खुनो अञ्ञतरं समाधिनिमित्तं सुग्गहितं होति सुमनसिकतं सूपधारितं सुप्पटिविद्धं पञ्ञाय तथा तथा सो तस्मिं धम्मे अत्थप्पटिसंवेदी च होति धम्मप्पटिसंवेदी च। तस्स अत्थप्पटिसंवेदिनो धम्मप्पटिसंवेदिनो पामोज्जं जायति, पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति। इदं पञ्चमं विमुत्तायतनं। इमे पञ्च धम्मा अभिञ्ञेय्या।

    Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammappaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ pañcamaṁ vimuttāyatanaṁ. Ime pañca dhammā abhiññeyyā.

    Furthermore, it may be that neither the Teacher nor … the bhikkhu teaches Dhamma … nor does the bhikkhu recite the teaching … or think about it. But a meditation subject as a foundation of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom. That bhikkhu 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, focused on, borne in mind, and comprehended with wisdom. 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. This is the fifth opportunity for freedom.

    कतमे पञ्च धम्मा सच्छिकातब्बा? पञ्च धम्मक्खन्धा—सीलक्खन्धो, समाधिक्खन्धो, पञ्ञाक्खन्धो, विमुत्तिक्खन्धो, विमुत्तिञाणदस्सनक्खन्धो। इमे पञ्च धम्मा सच्छिकातब्बा।

    Katame pañca dhammā sacchikātabbā? Pañca dhammakkhandhā—sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho. Ime pañca dhammā sacchikātabbā.

    What five things should be realized? Five spectrums of the teaching: ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.

    इति इमे पञ्ञास धम्मा भूता तच्छा तथा अवितथा अनञ्ञथा सम्मा तथागतेन अभिसम्बुद्धा।

    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.

    ६। छ धम्मा

    6. Cha dhammā

    6. Groups of Six

    छ धम्मा बहुकारा …पे… छ धम्मा सच्छिकातब्बा।

    Cha dhammā bahukārā …pe… cha dhammā sacchikātabbā.

    Six things are helpful, etc.

    कतमे छ धम्मा बहुकारा? छ सारणीया धम्मा। इधावुसो, भिक्खुनो मेत्तं कायकम्मं पच्चुपट्ठितं होति सब्रह्मचारीसु आवि चेव रहो च, अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।

    Katame cha dhammā bahukārā? Cha sāraṇīyā dhammā. Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

    What six things are helpful? Six warm-hearted qualities. Firstly, a bhikkhu consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

    पुन चपरं, आवुसो, भिक्खुनो मेत्तं वचीकम्मं …पे… एकीभावाय संवत्तति।

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

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

    पुन चपरं, आवुसो, भिक्खुनो मेत्तं मनोकम्मं …पे… एकीभावाय संवत्तति।

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

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

    पुन चपरं, आवुसो, भिक्खु ये ते लाभा धम्मिका धम्मलद्धा अन्तमसो पत्तपरियापन्नमत्तम्पि, तथारूपेहि लाभेहि अप्पटिविभत्तभोगी होति सीलवन्तेहि सब्रह्मचारीहि साधारणभोगी, अयम्पि धम्मो सारणीयो …पे… एकीभावाय संवत्तति।

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

    Furthermore, a bhikkhu 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.

    पुन चपरं, आवुसो, भिक्खु, यानि तानि सीलानि अखण्डानि अच्छिद्दानि असबलानि अकम्मासानि भुजिस्सानि विञ्ञुप्पसत्थानि अपरामट्ठानि समाधिसंवत्तनिकानि, तथारूपेसु सीलेसु सीलसामञ्ञगतो विहरति सब्रह्मचारीहि आवि चेव रहो च, अयम्पि धम्मो सारणीयो …पे… एकीभावाय संवत्तति।

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

    Furthermore, a bhikkhu lives according to the 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.

    पुन चपरं, आवुसो, भिक्खु यायं दिट्ठि अरिया निय्यानिका निय्याति तक्करस्स सम्मा दुक्खक्खयाय, तथारूपाय दिट्ठिया दिट्ठि सामञ्ञगतो विहरति सब्रह्मचारीहि आवि चेव रहो च, अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो, सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति। इमे छ धम्मा बहुकारा।

    Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo, saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Ime cha dhammā bahukārā.

    Furthermore, a bhikkhu lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

    कतमे छ धम्मा भावेतब्बा? छ अनुस्सतिट्ठानानि—बुद्धानुस्सति, धम्मानुस्सति, सङ्घानुस्सति, सीलानुस्सति, चागानुस्सति, देवतानुस्सति। इमे छ धम्मा भावेतब्बा।

    Katame cha dhammā bhāvetabbā? Cha anussatiṭṭhānāni—buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati. Ime cha dhammā bhāvetabbā.

    What six things should be developed? Six topics for recollection: the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.

    कतमे छ धम्मा परिञ्ञेय्या? छ अज्झत्तिकानि आयतनानि—चक्खायतनं, सोतायतनं, घानायतनं, जिव्हायतनं, कायायतनं, मनायतनं। इमे छ धम्मा परिञ्ञेय्या।

    Katame cha dhammā pariññeyyā? Cha ajjhattikāni āyatanāni—cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. Ime cha dhammā pariññeyyā.

    What six things should be completely understood? Six interior sense fields: eye, ear, nose, tongue, body, and mind.

    कतमे छ धम्मा पहातब्बा? छ तण्हाकाया—रूपतण्हा, सद्दतण्हा, गन्धतण्हा, रसतण्हा, फोट्ठब्बतण्हा, धम्मतण्हा। इमे छ धम्मा पहातब्बा।

    Katame cha dhammā pahātabbā? Cha taṇhākāyā—rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ime cha dhammā pahātabbā.

    What six things should be given up? Six classes of craving: craving for sights, sounds, smells, tastes, touches, and thoughts.

    कतमे छ धम्मा हानभागिया? छ अगारवा—इधावुसो, भिक्खु सत्थरि अगारवो विहरति अप्पतिस्सो। धम्मे …पे… सङ्घे … सिक्खाय … अप्पमादे … पटिसन्थारे अगारवो विहरति अप्पतिस्सो। इमे छ धम्मा हानभागिया।

    Katame cha dhammā hānabhāgiyā? Cha agāravā—idhāvuso, bhikkhu satthari agāravo viharati appatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre agāravo viharati appatisso. Ime cha dhammā hānabhāgiyā.

    What six things make things worse? Six kinds of disrespect. A bhikkhu lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.

    कतमे छ धम्मा विसेसभागिया? छ गारवा—इधावुसो, भिक्खु सत्थरि सगारवो विहरति सप्पतिस्सो। धम्मे …पे… सङ्घे … सिक्खाय … अप्पमादे … पटिसन्थारे सगारवो विहरति सप्पतिस्सो। इमे छ धम्मा विसेसभागिया।

    Katame cha dhammā visesabhāgiyā? Cha gāravā—idhāvuso, bhikkhu satthari sagāravo viharati sappatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre sagāravo viharati sappatisso. Ime cha dhammā visesabhāgiyā.

    What six things lead to distinction? Six kinds of respect. A bhikkhu has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.

    कतमे छ धम्मा दुप्पटिविज्झा? छ निस्सरणिया धातुयो—इधावुसो, भिक्खु एवं वदेय्य: ‘मेत्ता हि खो मे, चेतोविमुत्ति भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा, अथ च पन मे ब्यापादो चित्तं परियादाय तिट्ठतीऽति। सो ‘मा हेवन्ऽतिस्स वचनीयो ‘मायस्मा एवं अवच, मा भगवन्तं अब्भाचिक्खि। न हि साधु भगवतो अब्भक्खानं, न हि भगवा एवं वदेय्य। अट्ठानमेतं आवुसो अनवकासो यं मेत्ताय चेतोविमुत्तिया भाविताय बहुलीकताय यानीकताय वत्थुकताय अनुट्ठिताय परिचिताय सुसमारद्धाय। अथ च पनस्स ब्यापादो चित्तं परियादाय ठस्सतीति, नेतं ठानं विज्जति। निस्सरणं हेतं, आवुसो, ब्यापादस्स, यदिदं मेत्ताचेतोविमुत्तीऽति।

    Katame cha dhammā duppaṭivijjhā? Cha nissaraṇiyā dhātuyo—idhāvuso, bhikkhu evaṁ vadeyya: ‘mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ āvuso anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassatīti, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettācetovimuttī’ti.

    What six things are hard to comprehend? Six elements of escape. Take a bhikkhu who says: ‘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. Yet somehow ill will still occupies my mind.’ 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. It’s impossible, friend, it cannot happen that the heart’s release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart’s release by love that is the escape from ill will.’

    इध पनावुसो, भिक्खु एवं वदेय्य: ‘करुणा हि खो मे चेतोविमुत्ति भाविता बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा। अथ च पन मे विहेसा चित्तं परियादाय तिट्ठतीऽति। सो: ‘मा हेवन्ऽतिस्स वचनीयो, ‘मायस्मा एवं अवच, मा भगवन्तं अब्भाचिक्खि …पे… निस्सरणं हेतं, आवुसो, विहेसाय, यदिदं करुणाचेतोविमुत्तीऽति।

    Idha panāvuso, bhikkhu evaṁ vadeyya: ‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti. So: ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi …pe… nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇācetovimuttī’ti.

    Take another bhikkhu who says: ‘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. Yet somehow the thought of harming still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by compassion that is the escape from thoughts of harming.’

    इध पनावुसो, भिक्खु एवं वदेय्य: ‘मुदिता हि खो मे चेतोविमुत्ति भाविता …पे… अथ च पन मे अरति चित्तं परियादाय तिट्ठतीऽति। सो: ‘मा हेवन्ऽतिस्स वचनीयो ‘मायस्मा एवं अवच …पे… निस्सरणं हेतं, आवुसो, अरतिया, यदिदं मुदिताचेतोविमुत्तीऽति।

    Idha panāvuso, bhikkhu evaṁ vadeyya: ‘muditā hi kho me cetovimutti bhāvitā …pe… atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti. So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe… nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditācetovimuttī’ti.

    Take another bhikkhu who says: ‘I’ve developed the heart’s release by rejoicing. … Yet somehow discontent still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by rejoicing that is the escape from discontent.’

    इध पनावुसो, भिक्खु एवं वदेय्य: ‘उपेक्खा हि खो मे चेतोविमुत्ति भाविता …पे… अथ च पन मे रागो चित्तं परियादाय तिट्ठतीऽति। सो: ‘मा हेवन्ऽतिस्स वचनीयो ‘मायस्मा एवं अवच …पे… निस्सरणं हेतं, आवुसो, रागस्स यदिदं उपेक्खाचेतोविमुत्तीऽति।

    Idha panāvuso, bhikkhu evaṁ vadeyya: ‘upekkhā hi kho me cetovimutti bhāvitā …pe… atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti. So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe… nissaraṇaṁ hetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī’ti.

    Take another bhikkhu who says: ‘I’ve developed the heart’s release by equanimity. … Yet somehow desire still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by equanimity that is the escape from desire.’

    इध पनावुसो, भिक्खु एवं वदेय्य: ‘अनिमित्ता हि खो मे चेतोविमुत्ति भाविता …पे… अथ च पन मे निमित्तानुसारि विञ्ञाणं होतीऽति। सो: ‘मा हेवन्ऽतिस्स वचनीयो ‘मायस्मा एवं अवच …पे… निस्सरणं हेतं, आवुसो, सब्बनिमित्तानं यदिदं अनिमित्ता चेतोविमुत्तीऽति।

    Idha panāvuso, bhikkhu evaṁ vadeyya: ‘animittā hi kho me cetovimutti bhāvitā …pe… atha ca pana me nimittānusāri viññāṇaṁ hotī’ti. So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe… nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittā cetovimuttī’ti.

    Take another bhikkhu who says: ‘I’ve developed the signless release of the heart. … Yet somehow my consciousness still follows after signs.’ They should be told, ‘Not so, venerable! … For it is the signless release of the heart that is the escape from all signs.’

    इध पनावुसो, भिक्खु एवं वदेय्य: ‘अस्मीति खो मे विगतं, अयमहमस्मीति न समनुपस्सामि, अथ च पन मे विचिकिच्छाकथङ्कथासल्लं चित्तं परियादाय तिट्ठतीऽति। सो: ‘मा हेवन्ऽतिस्स वचनीयो ‘मायस्मा एवं अवच, मा भगवन्तं अब्भाचिक्खि, न हि साधु भगवतो अब्भक्खानं, न हि भगवा एवं वदेय्य। अट्ठानमेतं, आवुसो, अनवकासो यं अस्मीति विगते अयमहमस्मीति असमनुपस्सतो। अथ च पनस्स विचिकिच्छाकथङ्कथासल्लं चित्तं परियादाय ठस्सति, नेतं ठानं विज्जति। निस्सरणं हेतं, आवुसो, विचिकिच्छाकथङ्कथासल्लस्स, यदिदं अस्मिमानसमुग्घातोऽति। इमे छ धम्मा दुप्पटिविज्झा।

    Idha panāvuso, bhikkhu evaṁ vadeyya: ‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi, atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti. So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso yaṁ asmīti vigate ayamahamasmīti asamanupassato. Atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti. Ime cha dhammā duppaṭivijjhā.

    Take another bhikkhu who says: ‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. Yet somehow the dart of doubt and indecision still occupies my mind.’ 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. It’s impossible, friend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, yet somehow the dart of doubt and indecision still occupy the mind. For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’

    कतमे छ धम्मा उप्पादेतब्बा? छ सततविहारा। इधावुसो, भिक्खु चक्खुना रूपं दिस्वा नेव सुमनो होति न दुम्मनो, उपेक्खको विहरति सतो सम्पजानो। सोतेन सद्दं सुत्वा …पे… घानेन गन्धं घायित्वा … जिव्हाय रसं सायित्वा …

    Katame cha dhammā uppādetabbā? Cha satatavihārā. Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā …

    What six things should be produced? Six consistent responses. A bhikkhu, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue …

    कायेन फोट्ठब्बं फुसित्वा … मनसा धम्मं विञ्ञाय नेव सुमनो होति न दुम्मनो, उपेक्खको विहरति सतो सम्पजानो। इमे छ धम्मा उप्पादेतब्बा।

    kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Ime cha dhammā uppādetabbā.

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

    कतमे छ धम्मा अभिञ्ञेय्या? छ अनुत्तरियानि—दस्सनानुत्तरियं, सवनानुत्तरियं, लाभानुत्तरियं, सिक्खानुत्तरियं, पारिचरियानुत्तरियं, अनुस्सतानुत्तरियं। इमे छ धम्मा अभिञ्ञेय्या।

    Katame cha dhammā abhiññeyyā? Cha anuttariyāni—dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ. Ime cha dhammā abhiññeyyā.

    What six things should be directly known? Six unsurpassable things: the unsurpassable seeing, listening, acquisition, training, service, and recollection.

    कतमे छ धम्मा सच्छिकातब्बा? छ अभिञ्ञा—इधावुसो, भिक्खु अनेकविहितं इद्धिविधं पच्चनुभोति—एकोपि हुत्वा बहुधा होति, बहुधापि हुत्वा एको होति; आविभावं तिरोभावं; तिरोकुट्टं तिरोपाकारं तिरोपब्बतं असज्जमानो गच्छति सेय्यथापि आकासे; पथवियापि उम्मुज्जनिमुज्जं करोति सेय्यथापि उदके; उदकेपि अभिज्जमाने गच्छति सेय्यथापि पथवियं; आकासेपि पल्लङ्केन कमति सेय्यथापि पक्खी सकुणो; इमेपि चन्दिमसूरिये एवंमहिद्धिके एवंमहानुभावे पाणिना परामसति परिमज्जति; याव ब्रह्मलोकापि कायेन वसं वत्तेति।

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

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

    दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय उभो सद्दे सुणाति दिब्बे च मानुसे च, ये दूरे सन्तिके च।

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

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

    परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानाति, सरागं वा चित्तं सरागं चित्तन्ति पजानाति …पे… अविमुत्तं वा चित्तं अविमुत्तं चित्तन्ति पजानाति।

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

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

    सो अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं—एकम्पि जातिं …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति।

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

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

    दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाति …पे…

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

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

    आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति। इमे छ धम्मा सच्छिकातब्बा।

    Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ime cha dhammā sacchikātabbā.

    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.

    इति इमे सट्ठि धम्मा भूता तच्छा तथा अवितथा अनञ्ञथा सम्मा तथागतेन अभिसम्बुद्धा।

    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.

    ७। सत्त धम्मा

    7. Satta dhammā

    7. Groups of Seven

    सत्त धम्मा बहुकारा …पे… सत्त धम्मा सच्छिकातब्बा।

    Satta dhammā bahukārā …pe… satta dhammā sacchikātabbā.

    Seven things are helpful, etc.

    कतमे सत्त धम्मा बहुकारा? सत्त अरियधनानि—सद्धाधनं, सीलधनं, हिरिधनं, ओत्तप्पधनं, सुतधनं, चागधनं, पञ्ञाधनं। इमे सत्त धम्मा बहुकारा।

    Katame satta dhammā bahukārā? Satta ariyadhanāni—saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ. Ime satta dhammā bahukārā.

    What seven things are helpful? Seven riches of the noble ones: the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.

    कतमे सत्त धम्मा भावेतब्बा? सत्त सम्बोज्झङ्गा—सतिसम्बोज्झङ्गो, धम्मविचयसम्बोज्झङ्गो, वीरियसम्बोज्झङ्गो, पीतिसम्बोज्झङ्गो, पस्सद्धिसम्बोज्झङ्गो, समाधिसम्बोज्झङ्गो, उपेक्खासम्बोज्झङ्गो। इमे सत्त धम्मा भावेतब्बा।

    Katame satta dhammā bhāvetabbā? Satta sambojjhaṅgā—satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo. Ime satta dhammā bhāvetabbā.

    What seven things should be developed? Seven awakening factors: mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.

    कतमे सत्त धम्मा परिञ्ञेय्या? सत्त विञ्ञाणट्ठितियो—सन्तावुसो, सत्ता नानत्तकाया नानत्तसञ्ञिनो, सेय्यथापि मनुस्सा एकच्चे च देवा एकच्चे च विनिपातिका। अयं पठमा विञ्ञाणट्ठिति।

    Katame satta dhammā pariññeyyā? Satta viññāṇaṭṭhitiyo—santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamā viññāṇaṭṭhiti.

    What seven things should be completely understood? Seven planes of consciousness. 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. This is the first plane of consciousness.

    सन्तावुसो, सत्ता नानत्तकाया एकत्तसञ्ञिनो, सेय्यथापि देवा ब्रह्मकायिका पठमाभिनिब्बत्ता। अयं दुतिया विञ्ञाणट्ठिति।

    Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyā viññāṇaṭṭhiti.

    There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first jhāna. This is the second plane of consciousness.

    सन्तावुसो, सत्ता एकत्तकाया नानत्तसञ्ञिनो, सेय्यथापि देवा आभस्सरा। अयं ततिया विञ्ञाणट्ठिति।

    Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṁ tatiyā viññāṇaṭṭhiti.

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

    सन्तावुसो, सत्ता एकत्तकाया एकत्तसञ्ञिनो, सेय्यथापि देवा सुभकिण्हा। अयं चतुत्थी विञ्ञाणट्ठिति।

    Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṁ catutthī viññāṇaṭṭhiti.

    There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth plane of consciousness.

    सन्तावुसो, सत्ता सब्बसो रूपसञ्ञानं समतिक्कमा …पे… ‘अनन्तो आकासोऽति आकासानञ्चायतनूपगा। अयं पञ्चमी विञ्ञाणट्ठिति।

    Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā …pe… ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṁ pañcamī viññāṇaṭṭhiti.

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

    सन्तावुसो, सत्ता सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनूपगा। अयं छट्ठी विञ्ञाणट्ठिति।

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

    There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the sixth plane of consciousness.

    सन्तावुसो, सत्ता सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनूपगा। अयं सत्तमी विञ्ञाणट्ठिति। इमे सत्त धम्मा परिञ्ञेय्या।

    Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṁ sattamī viññāṇaṭṭhiti. Ime satta dhammā pariññeyyā.

    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. This is the seventh plane of consciousness.

    कतमे सत्त धम्मा पहातब्बा? सत्तानुसया—कामरागानुसयो, पटिघानुसयो, दिट्ठानुसयो, विचिकिच्छानुसयो, मानानुसयो, भवरागानुसयो, अविज्जानुसयो। इमे सत्त धम्मा पहातब्बा।

    Katame satta dhammā pahātabbā? Sattānusayā—kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. Ime satta dhammā pahātabbā.

    What seven things should be given up? Seven underlying tendencies: sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.

    कतमे सत्त धम्मा हानभागिया? सत्त असद्धम्मा—इधावुसो, भिक्खु अस्सद्धो होति, अहिरिको होति, अनोत्तप्पी होति, अप्पस्सुतो होति, कुसीतो होति, मुट्ठस्सति होति, दुप्पञ्ञो होति। इमे सत्त धम्मा हानभागिया।

    Katame satta dhammā hānabhāgiyā? Satta asaddhammā—idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. Ime satta dhammā hānabhāgiyā.

    What seven things make things worse? Seven bad qualities: a bhikkhu is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.

    कतमे सत्त धम्मा विसेसभागिया? सत्त सद्धम्मा—इधावुसो, भिक्खु सद्धो होति, हिरिमा होति, ओत्तप्पी होति, बहुस्सुतो होति, आरद्धवीरियो होति, उपट्ठितस्सति होति, पञ्ञवा होति। इमे सत्त धम्मा विसेसभागिया।

    Katame satta dhammā visesabhāgiyā? Satta saddhammā—idhāvuso, bhikkhu saddho hoti, hirimā3 hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. Ime satta dhammā visesabhāgiyā.

    What seven things lead to distinction? Seven good qualities: a bhikkhu is faithful, conscientious, prudent, learned, energetic, mindful, and wise.

    कतमे सत्त धम्मा दुप्पटिविज्झा? सत्त सप्पुरिसधम्मा—इधावुसो, भिक्खु धम्मञ्ञू च होति अत्थञ्ञू च अत्तञ्ञू च मत्तञ्ञू च कालञ्ञू च परिसञ्ञू च पुग्गलञ्ञू च। इमे सत्त धम्मा दुप्पटिविज्झा।

    Katame satta dhammā duppaṭivijjhā? Satta sappurisadhammā—idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca. Ime satta dhammā duppaṭivijjhā.

    What seven things are hard to comprehend? Seven aspects of the teachings of the good persons: a bhikkhu knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows people.

    कतमे सत्त धम्मा उप्पादेतब्बा? सत्त सञ्ञा—अनिच्चसञ्ञा, अनत्तसञ्ञा, असुभसञ्ञा, आदीनवसञ्ञा, पहानसञ्ञा, विरागसञ्ञा, निरोधसञ्ञा। इमे सत्त धम्मा उप्पादेतब्बा।

    Katame satta dhammā uppādetabbā? Satta saññā—aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. Ime satta dhammā uppādetabbā.

    What seven things should be produced? Seven perceptions: 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.

    कतमे सत्त धम्मा अभिञ्ञेय्या? सत्त निद्दसवत्थूनि—इधावुसो, भिक्खु सिक्खासमादाने तिब्बच्छन्दो होति, आयतिञ्च सिक्खासमादाने अविगतपेमो। धम्मनिसन्तिया तिब्बच्छन्दो होति, आयतिञ्च धम्मनिसन्तिया अविगतपेमो। इच्छाविनये तिब्बच्छन्दो होति, आयतिञ्च इच्छाविनये अविगतपेमो। पटिसल्लाने तिब्बच्छन्दो होति, आयतिञ्च पटिसल्लाने अविगतपेमो। वीरियारम्भे तिब्बच्छन्दो होति, आयतिञ्च वीरियारम्भे अविगतपेमो। सतिनेपक्के तिब्बच्छन्दो होति, आयतिञ्च सतिनेपक्के अविगतपेमो। दिट्ठिपटिवेधे तिब्बच्छन्दो होति, आयतिञ्च दिट्ठिपटिवेधे अविगतपेमो। इमे सत्त धम्मा अभिञ्ञेय्या।

    Katame satta dhammā abhiññeyyā? Satta niddasavatthūni—idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo. Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo. Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo. Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo. Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo. Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo. Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo. Ime satta dhammā abhiññeyyā.

    What seven things should be directly known? Seven qualifications for graduation. A bhikkhu has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in the future.

    कतमे सत्त धम्मा सच्छिकातब्बा? सत्त खीणासवबलानि—इधावुसो, खीणासवस्स भिक्खुनो अनिच्चतो सब्बे सङ्खारा यथाभूतं सम्मप्पञ्ञाय सुदिट्ठा होन्ति। यंपावुसो, खीणासवस्स भिक्खुनो अनिच्चतो सब्बे सङ्खारा यथाभूतं सम्मप्पञ्ञाय सुदिट्ठा होन्ति, इदम्पि खीणासवस्स भिक्खुनो बलं होति, यं बलं आगम्म खीणासवो भिक्खु आसवानं खयं पटिजानाति: ‘खीणा मे आसवाऽति।

    Katame satta dhammā sacchikātabbā? Satta khīṇāsavabalāni—idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Yaṁpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti.

    What seven things should be realized? Seven powers of one who has ended the defilements. Firstly, a bhikkhu with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a bhikkhu who has ended the defilements relies on to claim: ‘My defilements have ended.’

    पुन चपरं, आवुसो, खीणासवस्स भिक्खुनो अङ्गारकासूपमा कामा यथाभूतं सम्मप्पञ्ञाय सुदिट्ठा होन्ति। यंपावुसो …पे… ‘खीणा मे आसवाऽति।

    Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

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

    पुन चपरं, आवुसो, खीणासवस्स भिक्खुनो विवेकनिन्नं चित्तं होति विवेकपोणं विवेकपब्भारं विवेकट्ठं नेक्खम्माभिरतं ब्यन्तीभूतं सब्बसो आसवट्ठानियेहि धम्मेहि। यंपावुसो …पे… ‘खीणा मे आसवाऽति।

    Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi. Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

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

    पुन चपरं, आवुसो, खीणासवस्स भिक्खुनो चत्तारो सतिपट्ठाना भाविता होन्ति सुभाविता। यंपावुसो …पे… ‘खीणा मे आसवाऽति।

    Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

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

    पुन चपरं, आवुसो, खीणासवस्स भिक्खुनो पञ्चिन्द्रियानि भावितानि होन्ति सुभावितानि। यंपावुसो …पे… ‘खीणा मे आसवाऽति।

    Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni. Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

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

    पुन चपरं, आवुसो, खीणासवस्स भिक्खुनो सत्त बोज्झङ्गा भाविता होन्ति सुभाविता। यंपावुसो …पे… ‘खीणा मे आसवाऽति।

    Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno satta bojjhaṅgā bhāvitā honti subhāvitā. Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti.

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

    पुन चपरं, आवुसो, खीणासवस्स भिक्खुनो अरियो अट्ठङ्गिको मग्गो भावितो होति सुभावितो। यंपावुसो, खीणासवस्स भिक्खुनो अरियो अट्ठङ्गिको मग्गो भावितो होति सुभावितो, इदम्पि खीणासवस्स भिक्खुनो बलं होति, यं बलं आगम्म खीणासवो भिक्खु आसवानं खयं पटिजानाति: ‘खीणा मे आसवाऽति। इमे सत्त धम्मा सच्छिकातब्बा।

    Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yaṁpāvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti. Ime satta dhammā sacchikātabbā.

    Furthermore, a bhikkhu with defilements ended has well developed the noble eightfold path. … This is a power that a bhikkhu who has ended the defilements relies on to claim: ‘My defilements have ended.’

    इतिमे सत्तति धम्मा भूता तच्छा तथा अवितथा अनञ्ञथा सम्मा तथागतेन अभिसम्बुद्धा।

    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.

    पठमभाणवारो निट्ठितो।

    Paṭhamabhāṇavāro niṭṭhito.

    The first recitation section is finished.

    ८। अट्ठ धम्मा

    8. Aṭṭha dhammā

    8. Groups of Eight

    अट्ठ धम्मा बहुकारा …पे… अट्ठ धम्मा सच्छिकातब्बा।

    Aṭṭha dhammā bahukārā …pe… aṭṭha dhammā sacchikātabbā.

    Eight things are helpful, etc.

    कतमे अट्ठ धम्मा बहुकारा? अट्ठ हेतू अट्ठ पच्चया आदिब्रह्मचरियिकाय पञ्ञाय अप्पटिलद्धाय पटिलाभाय पटिलद्धाय भिय्योभावाय वेपुल्लाय भावनाय पारिपूरिया संवत्तन्ति। कतमे अट्ठ? इधावुसो, भिक्खु सत्थारं उपनिस्साय विहरति अञ्ञतरं वा गरुट्ठानियं सब्रह्मचारिं, यत्थस्स तिब्बं हिरोत्तप्पं पच्चुपट्ठितं होति पेमञ्च गारवो च। अयं पठमो हेतु पठमो पच्चयो आदिब्रह्मचरियिकाय पञ्ञाय अप्पटिलद्धाय पटिलाभाय, पटिलद्धाय भिय्योभावाय वेपुल्लाय भावनाय पारिपूरिया संवत्तति।

    Katame aṭṭha dhammā bahukārā? Aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattanti. Katame aṭṭha? Idhāvuso, bhikkhu satthāraṁ4 upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Ayaṁ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

    What eight things are helpful? 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. What eight? It’s when a bhikkhu lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect. This is the first cause.

    तं खो पन सत्थारं उपनिस्साय विहरति अञ्ञतरं वा गरुट्ठानियं सब्रह्मचारिं, यत्थस्स तिब्बं हिरोत्तप्पं पच्चुपट्ठितं होति पेमञ्च गारवो च। ते कालेन कालं उपसङ्कमित्वा परिपुच्छति परिपञ्हति: ‘इदं, भन्ते, कथं? इमस्स को अत्थोऽति? तस्स ते आयस्मन्तो अविवटञ्चेव विवरन्ति, अनुत्तानीकतञ्च उत्तानीकरोन्ति, अनेकविहितेसु च कङ्खाट्ठानियेसु धम्मेसु कङ्खं पटिविनोदेन्ति। अयं दुतियो हेतु दुतियो पच्चयो आदिब्रह्मचरियिकाय पञ्ञाय अप्पटिलद्धाय पटिलाभाय, पटिलद्धाय भिय्योभावाय, वेपुल्लाय भावनाय पारिपूरिया संवत्तति।

    Taṁ kho pana satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: ‘idaṁ, bhante, kathaṁ? Imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. Ayaṁ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya bhāvanāya pāripūriyā saṁvattati.

    When a bhikkhu lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is the second cause.

    तं खो पन धम्मं सुत्वा द्वयेन वूपकासेन सम्पादेति—कायवूपकासेन च चित्तवूपकासेन च। अयं ततियो हेतु ततियो पच्चयो आदिब्रह्मचरियिकाय पञ्ञाय अप्पटिलद्धाय पटिलाभाय, पटिलद्धाय भिय्योभावाय वेपुल्लाय भावनाय पारिपूरिया संवत्तति।

    Taṁ kho pana dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca. Ayaṁ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

    After hearing that teaching they perfect withdrawal of both body and mind. This is the third cause.

    पुन चपरं, आवुसो, भिक्खु सीलवा होति, पातिमोक्खसंवरसंवुतो विहरति आचारगोचरसम्पन्नो, अणुमत्तेसु वज्जेसु भयदस्सावी समादाय सिक्खति सिक्खापदेसु। अयं चतुत्थो हेतु चतुत्थो पच्चयो आदिब्रह्मचरियिकाय पञ्ञाय अप्पटिलद्धाय पटिलाभाय, पटिलद्धाय भिय्योभावाय वेपुल्लाय भावनाय पारिपूरिया संवत्तति।

    Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Ayaṁ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

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

    पुन चपरं, आवुसो, भिक्खु बहुस्सुतो होति सुतधरो सुतसन्निचयो। ये ते धम्मा आदिकल्याणा मज्झेकल्याणा परियोसानकल्याणा सात्था सब्यञ्जना केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं अभिवदन्ति, तथारूपास्स धम्मा बहुस्सुता होन्ति धाता वचसा परिचिता मनसानुपेक्खिता दिट्ठिया सुप्पटिविद्धा। अयं पञ्चमो हेतु पञ्चमो पच्चयो आदिब्रह्मचरियिकाय पञ्ञाय अप्पटिलद्धाय पटिलाभाय, पटिलद्धाय भिय्योभावाय वेपुल्लाय भावनाय पारिपूरिया संवत्तति।

    Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Ayaṁ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

    Furthermore, a bhikkhu is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This is the fifth cause.

    पुन चपरं, आवुसो, भिक्खु आरद्धवीरियो विहरति अकुसलानं धम्मानं पहानाय, कुसलानं धम्मानं उपसम्पदाय, थामवा दळ्हपरक्कमो अनिक्खित्तधुरो कुसलेसु धम्मेसु। अयं छट्ठो हेतु छट्ठो पच्चयो आदिब्रह्मचरियिकाय पञ्ञाय अप्पटिलद्धाय पटिलाभाय, पटिलद्धाय भिय्योभावाय वेपुल्लाय भावनाय पारिपूरिया संवत्तति।

    Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Ayaṁ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

    Furthermore, a bhikkhu lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the sixth cause.

    पुन चपरं, आवुसो, भिक्खु सतिमा होति परमेन सतिनेपक्केन समन्नागतो। चिरकतम्पि चिरभासितम्पि सरिता अनुस्सरिता। अयं सत्तमो हेतु सत्तमो पच्चयो आदिब्रह्मचरियिकाय पञ्ञाय अप्पटिलद्धाय पटिलाभाय, पटिलद्धाय भिय्योभावाय वेपुल्लाय भावनाय पारिपूरिया संवत्तति।

    Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. Cirakatampi cirabhāsitampi saritā anussaritā. Ayaṁ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

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

    पुन चपरं, आवुसो, भिक्खु पञ्चसु उपादानक्खन्धेसु, उदयब्बयानुपस्सी विहरति: ‘इति रूपं इति रूपस्स समुदयो इति रूपस्स अत्थङ्गमो; इति वेदना इति वेदनाय समुदयो इति वेदनाय अत्थङ्गमो; इति सञ्ञा इति सञ्ञाय समुदयो इति सञ्ञाय अत्थङ्गमो; इति सङ्खारा इति सङ्खारानं समुदयो इति सङ्खारानं अत्थङ्गमो; इति विञ्ञाणं इति विञ्ञाणस्स समुदयो इति विञ्ञाणस्स अत्थङ्गमोऽति। अयं अट्ठमो हेतु अट्ठमो पच्चयो आदिब्रह्मचरियिकाय पञ्ञाय अप्पटिलद्धाय पटिलाभाय, पटिलद्धाय भिय्योभावाय वेपुल्लाय भावनाय पारिपूरिया संवत्तति। इमे अट्ठ धम्मा बहुकारा।

    Puna caparaṁ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati: ‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo; iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo; iti saññā iti saññāya samudayo iti saññāya atthaṅgamo; iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. Ime aṭṭha dhammā bahukārā.

    Furthermore, a bhikkhu meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ This is the eighth cause.

    कतमे अट्ठ धम्मा भावेतब्बा? अरियो अट्ठङ्गिको मग्गो सेय्यथिदं—सम्मादिट्ठि, सम्मासङ्कप्पो, सम्मावाचा, सम्माकम्मन्तो, सम्माआजीवो, सम्मावायामो, सम्मासति, सम्मासमाधि। इमे अट्ठ धम्मा भावेतब्बा।

    Katame aṭṭha dhammā bhāvetabbā? Ariyo aṭṭhaṅgiko maggo seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ime aṭṭha dhammā bhāvetabbā.

    What eight things should be developed? The noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

    कतमे अट्ठ धम्मा परिञ्ञेय्या? अट्ठ लोकधम्मा—लाभो च, अलाभो च, यसो च, अयसो च, निन्दा च, पसंसा च, सुखञ्च, दुक्खञ्च। इमे अट्ठ धम्मा परिञ्ञेय्या।

    Katame aṭṭha dhammā pariññeyyā? Aṭṭha lokadhammā—lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca. Ime aṭṭha dhammā pariññeyyā.

    What eight things should be completely understood? Eight worldly conditions: gain and loss, fame and disgrace, blame and praise, pleasure and pain.

    कतमे अट्ठ धम्मा पहातब्बा? अट्ठ मिच्छत्ता—मिच्छादिट्ठि, मिच्छासङ्कप्पो, मिच्छावाचा, मिच्छाकम्मन्तो, मिच्छाआजीवो, मिच्छावायामो, मिच्छासति, मिच्छासमाधि। इमे अट्ठ धम्मा पहातब्बा।

    Katame aṭṭha dhammā pahātabbā? Aṭṭha micchattā—micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi. Ime aṭṭha dhammā pahātabbā.

    What eight things should be given up? Eight wrong ways: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.

    कतमे अट्ठ धम्मा हानभागिया? अट्ठ कुसीतवत्थूनि। इधावुसो, भिक्खुना कम्मं कातब्बं होति, तस्स एवं होति: ‘कम्मं खो मे कातब्बं भविस्सति, कम्मं खो पन मे करोन्तस्स कायो किलमिस्सति, हन्दाहं निपज्जामीऽति। सो निपज्जति, न वीरियं आरभति अप्पत्तस्स पत्तिया अनधिगतस्स अधिगमाय असच्छिकतस्स सच्छिकिरियाय। इदं पठमं कुसीतवत्थु।

    Katame aṭṭha dhammā hānabhāgiyā? Aṭṭha kusītavatthūni. Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, tassa evaṁ hoti: ‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ paṭhamaṁ kusītavatthu.

    What eight things make things worse? Eight grounds for laziness. Firstly, a bhikkhu has some work to do. They think: ‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for laziness.

    पुन चपरं, आवुसो, भिक्खुना कम्मं कतं होति। तस्स एवं होति: ‘अहं खो कम्मं अकासिं, कम्मं खो पन मे करोन्तस्स कायो किलन्तो, हन्दाहं निपज्जामीऽति। सो निपज्जति, न वीरियं आरभति …पे… इदं दुतियं कुसीतवत्थु।

    Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. Tassa evaṁ hoti: ‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti. So nipajjati, na vīriyaṁ ārabhati …pe… idaṁ dutiyaṁ kusītavatthu.

    Furthermore, a bhikkhu has done some work. They think: ‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the second ground for laziness.

    पुन चपरं, आवुसो, भिक्खुना मग्गो गन्तब्बो होति। तस्स एवं होति: ‘मग्गो खो मे गन्तब्बो भविस्सति, मग्गं खो पन मे गच्छन्तस्स कायो किलमिस्सति, हन्दाहं निपज्जामीऽति। सो निपज्जति, न वीरियं आरभति …पे… इदं ततियं कुसीतवत्थु।

    Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṁ hoti: ‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. So nipajjati, na vīriyaṁ ārabhati …pe… idaṁ tatiyaṁ kusītavatthu.

    Furthermore, a bhikkhu has to go on a journey. They think: ‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the third ground for laziness.

    पुन चपरं, आवुसो, भिक्खुना मग्गो गतो होति। तस्स एवं होति: ‘अहं खो मग्गं अगमासिं, मग्गं खो पन मे गच्छन्तस्स कायो किलन्तो, हन्दाहं निपज्जामीऽति। सो निपज्जति, न वीरियं आरभति …पे… इदं चतुत्थं कुसीतवत्थु।

    Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṁ hoti: ‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti. So nipajjati, na vīriyaṁ ārabhati …pe… idaṁ catutthaṁ kusītavatthu.

    Furthermore, a bhikkhu has gone on a journey. They think: ‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the fourth ground for laziness.

    पुन चपरं, आवुसो, भिक्खु गामं वा निगमं वा पिण्डाय चरन्तो न लभति लूखस्स वा पणीतस्स वा भोजनस्स यावदत्थं पारिपूरिं। तस्स एवं होति: ‘अहं खो गामं वा निगमं वा पिण्डाय चरन्तो नालत्थं लूखस्स वा पणीतस्स वा भोजनस्स यावदत्थं पारिपूरिं, तस्स मे कायो किलन्तो अकम्मञ्ञो, हन्दाहं निपज्जामीऽति …पे… इदं पञ्चमं कुसीतवत्थु।

    Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti …pe… idaṁ pañcamaṁ kusītavatthu.

    Furthermore, a bhikkhu has wandered for alms, but they didn’t get to fill up on as much food as they like, rough or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is tired and unfit for work. I’d better have a lie down.’… This is the fifth ground for laziness.

    पुन चपरं, आवुसो, भिक्खु गामं वा निगमं वा पिण्डाय चरन्तो लभति लूखस्स वा पणीतस्स वा भोजनस्स यावदत्थं पारिपूरिं। तस्स एवं होति: ‘अहं खो गामं वा निगमं वा पिण्डाय चरन्तो अलत्थं लूखस्स वा पणीतस्स वा भोजनस्स यावदत्थं पारिपूरिं, तस्स मे कायो गरुको अकम्मञ्ञो, मासाचितं मञ्ञे, हन्दाहं निपज्जामीऽति। सो निपज्जति …पे… इदं छट्ठं कुसीतवत्थु।

    Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī’ti. So nipajjati …pe… idaṁ chaṭṭhaṁ kusītavatthu.

    Furthermore, a bhikkhu has wandered for alms, and they got to fill up on as much food as they like, rough or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’… They lie down, and don’t rouse energy… This is the sixth ground for laziness.

    पुन चपरं, आवुसो, भिक्खुनो उप्पन्नो होति अप्पमत्तको आबाधो, तस्स एवं होति: ‘उप्पन्नो खो मे अयं अप्पमत्तको आबाधो अत्थि कप्पो निपज्जितुं, हन्दाहं निपज्जामीऽति। सो निपज्जति …पे… इदं सत्तमं कुसीतवत्थु।

    Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho, tassa evaṁ hoti: ‘uppanno kho me ayaṁ appamattako ābādho atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti. So nipajjati …pe… idaṁ sattamaṁ kusītavatthu.

    Furthermore, a bhikkhu feels a little sick. They think: ‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the seventh ground for laziness.

    पुन चपरं, आवुसो, भिक्खु गिलानावुट्ठितो होति अचिरवुट्ठितो गेलञ्ञा। तस्स एवं होति: ‘अहं खो गिलानावुट्ठितो अचिरवुट्ठितो गेलञ्ञा। तस्स मे कायो दुब्बलो अकम्मञ्ञो, हन्दाहं निपज्जामीऽति। सो निपज्जति …पे… इदं अट्ठमं कुसीतवत्थु। इमे अट्ठ धम्मा हानभागिया।

    Puna caparaṁ, āvuso, bhikkhu gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṁ hoti: ‘ahaṁ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti. So nipajjati …pe… idaṁ aṭṭhamaṁ kusītavatthu. Ime aṭṭha dhammā hānabhāgiyā.

    Furthermore, a bhikkhu has recently recovered from illness. They think: ‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the eighth ground for laziness.

    कतमे अट्ठ धम्मा विसेसभागिया? अट्ठ आरम्भवत्थूनि। इधावुसो, भिक्खुना कम्मं कातब्बं होति, तस्स एवं होति: ‘कम्मं खो मे कातब्बं भविस्सति, कम्मं खो पन मे करोन्तेन न सुकरं बुद्धानं सासनं मनसिकातुं, हन्दाहं वीरियं आरभामि अप्पत्तस्स पत्तिया अनधिगतस्स अधिगमाय असच्छिकतस्स सच्छिकिरियायाऽति। सो वीरियं आरभति अप्पत्तस्स पत्तिया अनधिगतस्स अधिगमाय असच्छिकतस्स सच्छिकिरियाय। इदं पठमं आरम्भवत्थु।

    Katame aṭṭha dhammā visesabhāgiyā? Aṭṭha ārambhavatthūni. Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, tassa evaṁ hoti: ‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ paṭhamaṁ ārambhavatthu.

    What eight things lead to distinction? Eight grounds for arousing energy. Firstly, a bhikkhu has some work to do. They think: ‘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.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for arousing energy.

    पुन चपरं, आवुसो, भिक्खुना कम्मं कतं होति। तस्स एवं होति: ‘अहं खो कम्मं अकासिं, कम्मं खो पनाहं करोन्तो नासक्खिं बुद्धानं सासनं मनसिकातुं, हन्दाहं वीरियं आरभामि …पे… इदं दुतियं आरम्भवत्थु।

    Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. Tassa evaṁ hoti: ‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… idaṁ dutiyaṁ ārambhavatthu.

    Furthermore, a bhikkhu has done some work. They think: ‘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.’… This is the second ground for arousing energy.

    पुन चपरं, आवुसो, भिक्खुना मग्गो गन्तब्बो होति। तस्स एवं होति: ‘मग्गो खो मे गन्तब्बो भविस्सति, मग्गं खो पन मे गच्छन्तेन न सुकरं बुद्धानं सासनं मनसिकातुं, हन्दाहं वीरियं आरभामि …पे… इदं ततियं आरम्भवत्थु।

    Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṁ hoti: ‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… idaṁ tatiyaṁ ārambhavatthu.

    Furthermore, a bhikkhu has to go on a journey. They think: ‘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.’… This is the third ground for arousing energy.

    पुन चपरं, आवुसो, भिक्खुना मग्गो गतो होति। तस्स एवं होति: ‘अहं खो मग्गं अगमासिं, मग्गं खो पनाहं गच्छन्तो नासक्खिं बुद्धानं सासनं मनसिकातुं, हन्दाहं वीरियं आरभामि …पे… इदं चतुत्थं आरम्भवत्थु।

    Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṁ hoti: ‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… idaṁ catutthaṁ ārambhavatthu.

    Furthermore, a bhikkhu has gone on a journey. They think: ‘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.’… This is the fourth ground for arousing energy.

    पुन चपरं, आवुसो, भिक्खु गामं वा निगमं वा पिण्डाय चरन्तो न लभति लूखस्स वा पणीतस्स वा भोजनस्स यावदत्थं पारिपूरिं। तस्स एवं होति: ‘अहं खो गामं वा निगमं वा पिण्डाय चरन्तो नालत्थं लूखस्स वा पणीतस्स वा भोजनस्स यावदत्थं पारिपूरिं, तस्स मे कायो लहुको कम्मञ्ञो, हन्दाहं वीरियं आरभामि …पे… इदं पञ्चमं आरम्भवत्थु।

    Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe… idaṁ pañcamaṁ ārambhavatthu.

    Furthermore, a bhikkhu has wandered for alms, but they didn’t get to fill up on as much food as they like, rough or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’… This is the fifth ground for arousing energy.

    पुन चपरं, आवुसो, भिक्खु गामं वा निगमं वा पिण्डाय चरन्तो लभति लूखस्स वा पणीतस्स वा भोजनस्स यावदत्थं पारिपूरिं। तस्स एवं होति: ‘अहं खो गामं वा निगमं वा पिण्डाय चरन्तो अलत्थं लूखस्स वा पणीतस्स वा भोजनस्स यावदत्थं पारिपूरिं। तस्स मे कायो बलवा कम्मञ्ञो, हन्दाहं वीरियं आरभामि …पे… इदं छट्ठं आरम्भवत्थु।

    Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: ‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe… idaṁ chaṭṭhaṁ ārambhavatthu.

    Furthermore, a bhikkhu has wandered for alms, and they got to fill up on as much food as they like, rough or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’… This is the sixth ground for arousing energy.

    पुन चपरं, आवुसो, भिक्खुनो उप्पन्नो होति अप्पमत्तको आबाधो। तस्स एवं होति: ‘उप्पन्नो खो मे अयं अप्पमत्तको आबाधो ठानं खो पनेतं विज्जति, यं मे आबाधो पवड्ढेय्य, हन्दाहं वीरियं आरभामि …पे… इदं सत्तमं आरम्भवत्थु।

    Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṁ hoti: ‘uppanno kho me ayaṁ appamattako ābādho ṭhānaṁ kho panetaṁ vijjati, yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi …pe… idaṁ sattamaṁ ārambhavatthu.

    Furthermore, a bhikkhu feels a little sick. They think: ‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’… This is the seventh ground for arousing energy.

    पुन चपरं, आवुसो, भिक्खु गिलाना वुट्ठितो होति अचिरवुट्ठितो गेलञ्ञा। तस्स एवं होति: ‘अहं खो गिलाना वुट्ठितो अचिरवुट्ठितो गेलञ्ञा, ठानं खो पनेतं विज्जति, यं मे आबाधो पच्चुदावत्तेय्य, हन्दाहं वीरियं आरभामि अप्पत्तस्स पत्तिया अनधिगतस्स अधिगमाय असच्छिकतस्स सच्छिकिरियायाऽति। सो वीरियं आरभति अप्पत्तस्स पत्तिया अनधिगतस्स अधिगमाय असच्छिकतस्स सच्छिकिरियाय। इदं अट्ठमं आरम्भवत्थु। इमे अट्ठ धम्मा विसेसभागिया।

    Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṁ hoti: ‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati, yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ aṭṭhamaṁ ārambhavatthu. Ime aṭṭha dhammā visesabhāgiyā.

    Furthermore, a bhikkhu has recently recovered from illness. They think: ‘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.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for arousing energy.

    कतमे अट्ठ धम्मा दुप्पटिविज्झा? अट्ठ अक्खणा असमया ब्रह्मचरियवासाय। इधावुसो, तथागतो च लोके उप्पन्नो होति अरहं सम्मासम्बुद्धो, धम्मो च देसियति ओपसमिको परिनिब्बानिको सम्बोधगामी सुगतप्पवेदितो। अयञ्च पुग्गलो निरयं उपपन्नो होति। अयं पठमो अक्खणो असमयो ब्रह्मचरियवासाय।

    Katame aṭṭha dhammā duppaṭivijjhā? Aṭṭha akkhaṇā asamayā brahmacariyavāsāya. Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo nirayaṁ upapanno hoti. Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.

    What eight things are hard to comprehend? Eight lost opportunities for spiritual practice. Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, Nibbana, awakening, as proclaimed by the Holy One. But a person has been reborn in hell. This is the first lost opportunity for spiritual practice.

    पुन चपरं, आवुसो, तथागतो च लोके उप्पन्नो होति अरहं सम्मासम्बुद्धो, धम्मो च देसियति ओपसमिको परिनिब्बानिको सम्बोधगामी सुगतप्पवेदितो। अयञ्च पुग्गलो तिरच्छानयोनिं उपपन्नो होति। अयं दुतियो अक्खणो असमयो ब्रह्मचरियवासाय।

    Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo tiracchānayoniṁ upapanno hoti. Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya.

    Furthermore, a Realized One has arisen in the world. But a person has been reborn in the animal realm. This is the second lost opportunity for spiritual practice.

    पुन चपरं …पे… पेत्तिविसयं उपपन्नो होति। अयं ततियो अक्खणो असमयो ब्रह्मचरियवासाय।

    Puna caparaṁ …pe… pettivisayaṁ upapanno hoti. Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya.

    Furthermore, a Realized One has arisen in the world. But a person has been reborn in the ghost realm. This is the third lost opportunity for spiritual practice.

    पुन चपरं …पे… अञ्ञतरं दीघायुकं देवनिकायं उपपन्नो होति। अयं चतुत्थो अक्खणो असमयो ब्रह्मचरियवासाय।

    Puna caparaṁ …pe… aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti. Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.

    Furthermore, a Realized One has arisen in the world. But person has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity for spiritual practice.

    पुन चपरं …पे… पच्चन्तिमेसु जनपदेसु पच्चाजातो होति मिलक्खेसु अविञ्ञातारेसु, यत्थ नत्थि गति भिक्खूनं भिक्खुनीनं उपासकानं उपासिकानं। अयं पञ्चमो अक्खणो असमयो ब्रह्मचरियवासाय।

    Puna caparaṁ …pe… paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.

    Furthermore, a Realized One has arisen in the world. But a person has been reborn in the borderlands, among strange barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity for spiritual practice.

    पुन चपरं …पे… अयञ्च पुग्गलो मज्झिमेसु जनपदेसु पच्चाजातो होति, सो च होति मिच्छादिट्ठिको विपरीतदस्सनो: ‘नत्थि दिन्नं, नत्थि यिट्ठं, नत्थि हुतं, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको, नत्थि अयं लोको, नत्थि परो लोको, नत्थि माता, नत्थि पिता, नत्थि सत्ता ओपपातिका, नत्थि लोके समणब्राह्मणा सम्मग्गता सम्मापटिपन्ना ये इमञ्च लोकं परञ्च लोकं सयं अभिञ्ञा सच्छिकत्वा पवेदेन्तीऽति। अयं छट्ठो अक्खणो असमयो ब्रह्मचरियवासाय।

    Puna caparaṁ …pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.

    Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is the sixth lost opportunity for spiritual practice.

    पुन चपरं …पे… अयञ्च पुग्गलो मज्झिमेसु जनपदेसु पच्चाजातो होति, सो च होति दुप्पञ्ञो जळो एळमूगो, नप्पटिबलो सुभासितदुब्भासितानमत्थमञ्ञातुं। अयं सत्तमो अक्खणो असमयो ब्रह्मचरियवासाय।

    Puna caparaṁ …pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.

    Furthermore, a Realized One has arisen in the world. 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. This is the seventh lost opportunity for spiritual practice.

    पुन चपरं …पे… अयञ्च पुग्गलो मज्झिमेसु जनपदेसु पच्चाजातो होति, सो च होति पञ्ञवा अजळो अनेळमूगो, पटिबलो सुभासितदुब्भासितानमत्थमञ्ञातुं। अयं अट्ठमो अक्खणो असमयो ब्रह्मचरियवासाय। इमे अट्ठ धम्मा दुप्पटिविज्झा।

    Puna caparaṁ …pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. Ime aṭṭha dhammā duppaṭivijjhā.

    Furthermore, a Realized One has arisen in the world. But he doesn’t teach the Dhamma leading to peace, Nibbana, 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. This is the eighth lost opportunity for spiritual practice.

    कतमे अट्ठ धम्मा उप्पादेतब्बा? अट्ठ महापुरिसवितक्का—अप्पिच्छस्सायं धम्मो, नायं धम्मो महिच्छस्स। सन्तुट्ठस्सायं धम्मो, नायं धम्मो असन्तुट्ठस्स। पविवित्तस्सायं धम्मो, नायं धम्मो सङ्गणिकारामस्स। आरद्धवीरियस्सायं धम्मो, नायं धम्मो कुसीतस्स। उपट्ठितसतिस्सायं धम्मो, नायं धम्मो मुट्ठस्सतिस्स। समाहितस्सायं धम्मो, नायं धम्मो असमाहितस्स। पञ्ञवतो अयं धम्मो, नायं धम्मो दुप्पञ्ञस्स। निप्पपञ्चस्सायं धम्मो, नायं धम्मो पपञ्चारामस्साति इमे अट्ठ धम्मा उप्पादेतब्बा।

    Katame aṭṭha dhammā uppādetabbā? Aṭṭha mahāpurisavitakkā—appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa. Santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa. Pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa. Āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa. Upaṭṭhitasatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa. Samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa. Paññavato5 ayaṁ dhammo, nāyaṁ dhammo duppaññassa. Nippapañcassāyaṁ dhammo, nāyaṁ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā.

    What eight things should be produced? Eight thoughts of a great man. ‘This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless. This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’

    कतमे अट्ठ धम्मा अभिञ्ञेय्या? अट्ठ अभिभायतनानि—अज्झत्तं रूपसञ्ञी एको बहिद्धा रूपानि पस्सति परित्तानि सुवण्णदुब्बण्णानि, ‘तानि अभिभुय्य जानामि पस्सामीऽति—एवंसञ्ञी होति। इदं पठमं अभिभायतनं।

    Katame aṭṭha dhammā abhiññeyyā? Aṭṭha abhibhāyatanāni—ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—evaṁsaññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ.

    What eight things should be directly known? Eight dimensions of mastery. Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.

    अज्झत्तं रूपसञ्ञी एको बहिद्धा रूपानि पस्सति अप्पमाणानि सुवण्णदुब्बण्णानि, ‘तानि अभिभुय्य जानामि पस्सामीऽति—एवंसञ्ञी होति। इदं दुतियं अभिभायतनं।

    Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—evaṁsaññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ.

    Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery.

    अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति परित्तानि सुवण्णदुब्बण्णानि, ‘तानि अभिभुय्य जानामि पस्सामीऽति—एवंसञ्ञी होति। इदं ततियं अभिभायतनं।

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

    Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.

    अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति अप्पमाणानि सुवण्णदुब्बण्णानि, ‘तानि अभिभुय्य जानामि पस्सामीऽति—एवंसञ्ञी होति। इदं चतुत्थं अभिभायतनं।

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

    Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery.

    अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति नीलानि नीलवण्णानि नीलनिदस्सनानि नीलनिभासानि। सेय्यथापि नाम उमापुप्फं नीलं नीलवण्णं नीलनिदस्सनं नीलनिभासं, सेय्यथा वा पन तं वत्थं बाराणसेय्यकं उभतोभागविमट्ठं नीलं नीलवण्णं नीलनिदस्सनं नीलनिभासं; एवमेव अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति नीलानि नीलवण्णानि नीलनिदस्सनानि नीलनिभासानि, ‘तानि अभिभुय्य जानामि पस्सामीऽति एवंसञ्ञी होति। इदं पञ्चमं अभिभायतनं।

    Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ pañcamaṁ abhibhāyatanaṁ.

    Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint. They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.

    अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति पीतानि पीतवण्णानि पीतनिदस्सनानि पीतनिभासानि। सेय्यथापि नाम कणिकारपुप्फं पीतं पीतवण्णं पीतनिदस्सनं पीतनिभासं, सेय्यथा वा पन तं वत्थं बाराणसेय्यकं उभतोभागविमट्ठं पीतं पीतवण्णं पीतनिदस्सनं पीतनिभासं; एवमेव अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति पीतानि पीतवण्णानि पीतनिदस्सनानि पीतनिभासानि, ‘तानि अभिभुय्य जानामि पस्सामीऽति एवंसञ्ञी होति। इदं छट्ठं अभिभायतनं।

    Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.

    Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint. They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery.

    अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति लोहितकानि लोहितकवण्णानि लोहितकनिदस्सनानि लोहितकनिभासानि। सेय्यथापि नाम बन्धुजीवकपुप्फं लोहितकं लोहितकवण्णं लोहितकनिदस्सनं लोहितकनिभासं, सेय्यथा वा पन तं वत्थं बाराणसेय्यकं उभतोभागविमट्ठं लोहितकं लोहितकवण्णं लोहितकनिदस्सनं लोहितकनिभासं; एवमेव अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति लोहितकानि लोहितकवण्णानि लोहितकनिदस्सनानि लोहितकनिभासानि, ‘तानि अभिभुय्य जानामि पस्सामीऽति एवंसञ्ञी होति। इदं सत्तमं अभिभायतनं।

    Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ sattamaṁ abhibhāyatanaṁ.

    Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint. They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color, red hue, and red tint. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery.

    अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति ओदातानि ओदातवण्णानि ओदातनिदस्सनानि ओदातनिभासानि। सेय्यथापि नाम ओसधितारका ओदाता ओदातवण्णा ओदातनिदस्सना ओदातनिभासा, सेय्यथा वा पन तं वत्थं बाराणसेय्यकं उभतोभागविमट्ठं ओदातं ओदातवण्णं ओदातनिदस्सनं ओदातनिभासं; एवमेव अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति ओदातानि ओदातवण्णानि ओदातनिदस्सनानि ओदातनिभासानि, ‘तानि अभिभुय्य जानामि पस्सामीऽति एवंसञ्ञी होति। इदं अट्ठमं अभिभायतनं। इमे अट्ठ धम्मा अभिञ्ञेय्या।

    Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. Ime aṭṭha dhammā abhiññeyyā.

    Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint. They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color, white hue, and white tint. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery.

    कतमे अट्ठ धम्मा सच्छिकातब्बा? अट्ठ विमोक्खा—रूपी रूपानि पस्सति। अयं पठमो विमोक्खो।

    Katame aṭṭha dhammā sacchikātabbā? Aṭṭha vimokkhā—rūpī rūpāni passati. Ayaṁ paṭhamo vimokkho.

    What eight things should be realized? Eight liberations. Having physical form, they see visions. This is the first liberation.

    अज्झत्तं अरूपसञ्ञी एको बहिद्धा रूपानि पस्सति। अयं दुतियो विमोक्खो।

    Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati. Ayaṁ dutiyo vimokkho.

    Not perceiving physical form internally, someone see visions externally. This is the second liberation.

    सुभन्तेव अधिमुत्तो होति। अयं ततियो विमोक्खो।

    Subhanteva adhimutto hoti. Ayaṁ tatiyo vimokkho.

    They’re focused only on beauty. This is the third liberation.

    सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहरति। अयं चतुत्थो विमोक्खो।

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

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

    सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति। अयं पञ्चमो विमोक्खो।

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

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

    सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति। अयं छट्ठो विमोक्खो।

    Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ chaṭṭho vimokkho.

    Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation.

    सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरति। अयं सत्तमो विमोक्खो।

    Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ sattamo vimokkho.

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

    सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरति। अयं अट्ठमो विमोक्खो। इमे अट्ठ धम्मा सच्छिकातब्बा।

    Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Ayaṁ aṭṭhamo vimokkho. Ime aṭṭha dhammā sacchikātabbā.

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

    इति इमे असीति धम्मा भूता तच्छा तथा अवितथा अनञ्ञथा सम्मा तथागतेन अभिसम्बुद्धा।

    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.

    ९। नव धम्मा

    9. Nava dhammā

    9. Groups of Nine

    नव धम्मा बहुकारा …पे… नव धम्मा सच्छिकातब्बा।

    Nava dhammā bahukārā …pe… nava dhammā sacchikātabbā.

    Nine things are helpful, etc.

    कतमे नव धम्मा बहुकारा? नव योनिसोमनसिकारमूलका धम्मा, योनिसोमनसिकरोतो पामोज्जं जायति, पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति, समाहिते चित्ते यथाभूतं जानाति पस्सति, यथाभूतं जानं पस्सं निब्बिन्दति, निब्बिन्दं विरज्जति, विरागा विमुच्चति। इमे नव धम्मा बहुकारा।

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

    What nine things are helpful? Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.

    कतमे नव धम्मा भावेतब्बा? नव पारिसुद्धिपधानियङ्गानि—सीलविसुद्धि पारिसुद्धिपधानियङ्गं, चित्तविसुद्धि पारिसुद्धिपधानियङ्गं, दिट्ठिविसुद्धि पारिसुद्धिपधानियङ्गं, कङ्खावितरणविसुद्धि पारिसुद्धिपधानियङ्गं, मग्गामग्गञाणदस्सनविसुद्धि पारिसुद्धिपधानियङ्गं, पटिपदाञाणदस्सनविसुद्धि पारिसुद्धिपधानियङ्गं, ञाणदस्सनविसुद्धि पारिसुद्धिपधानियङ्गं, पञ्ञाविसुद्धि पारिसुद्धिपधानियङ्गं, विमुत्तिविसुद्धि पारिसुद्धिपधानियङ्गं। इमे नव धम्मा भावेतब्बा।

    Katame nava dhammā bhāvetabbā? Nava pārisuddhipadhāniyaṅgāni—sīlavisuddhi pārisuddhipadhāniyaṅgaṁ, cittavisuddhi pārisuddhipadhāniyaṅgaṁ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṁ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṁ, maggāmaggañāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paññāvisuddhi pārisuddhipadhāniyaṅgaṁ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṁ. Ime nava dhammā bhāvetabbā.

    What nine things should be developed? Nine factors of trying to be pure. 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.

    कतमे नव धम्मा परिञ्ञेय्या? नव सत्तावासा—सन्तावुसो, सत्ता नानत्तकाया नानत्तसञ्ञिनो, सेय्यथापि मनुस्सा एकच्चे च देवा एकच्चे च विनिपातिका। अयं पठमो सत्तावासो।

    Katame nava dhammā pariññeyyā? Nava sattāvāsā—santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamo sattāvāso.

    What nine things should be completely understood? Nine abodes of sentient beings. 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. This is the first abode of sentient beings.

    सन्तावुसो, सत्ता नानत्तकाया एकत्तसञ्ञिनो, सेय्यथापि देवा ब्रह्मकायिका पठमाभिनिब्बत्ता। अयं दुतियो सत्तावासो।

    Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyo sattāvāso.

    There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first jhāna. This is the second abode of sentient beings.

    सन्तावुसो, सत्ता एकत्तकाया नानत्तसञ्ञिनो, सेय्यथापि देवा आभस्सरा। अयं ततियो सत्तावासो।

    Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṁ tatiyo sattāvāso.

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

    सन्तावुसो, सत्ता एकत्तकाया एकत्तसञ्ञिनो, सेय्यथापि देवा सुभकिण्हा। अयं चतुत्थो सत्तावासो।

    Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṁ catuttho sattāvāso.

    There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth abode of sentient beings.

    सन्तावुसो, सत्ता असञ्ञिनो अप्पटिसंवेदिनो, सेय्यथापि देवा असञ्ञसत्ता। अयं पञ्चमो सत्तावासो।

    Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. Ayaṁ pañcamo sattāvāso.

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

    सन्तावुसो, सत्ता सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनूपगा। अयं छट्ठो सत्तावासो।

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

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

    सन्तावुसो, सत्ता सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनूपगा। अयं सत्तमो सत्तावासो।

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

    There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings.

    सन्तावुसो, सत्ता सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनूपगा। अयं अट्ठमो सत्तावासो।

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

    There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the eighth abode of sentient beings.

    सन्तावुसो, सत्ता सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनूपगा। अयं नवमो सत्तावासो।

    Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. Ayaṁ navamo sattāvāso.

    There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings.

    इमे नव धम्मा परिञ्ञेय्या।

    Ime nava dhammā pariññeyyā.

    कतमे नव धम्मा पहातब्बा? नव तण्हामूलका धम्मा—तण्हं पटिच्च परियेसना, परियेसनं पटिच्च लाभो, लाभं पटिच्च विनिच्छयो, विनिच्छयं पटिच्च छन्दरागो, छन्दरागं पटिच्च अज्झोसानं, अज्झोसानं पटिच्च परिग्गहो, परिग्गहं पटिच्च मच्छरियं, मच्छरियं पटिच्च आरक्खो, आरक्खाधिकरणं दण्डादानसत्थादानकलहविग्गहविवादतुवंतुवंपेसुञ्ञमुसावादा अनेके पापका अकुसला धम्मा सम्भवन्ति। इमे नव धम्मा पहातब्बा।

    Katame nava dhammā pahātabbā? Nava taṇhāmūlakā dhammā—taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. Ime nava dhammā pahātabbā.

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

    कतमे नव धम्मा हानभागिया? नव आघातवत्थूनि: ‘अनत्थं मे अचरीऽति आघातं बन्धति, ‘अनत्थं मे चरतीऽति आघातं बन्धति, ‘अनत्थं मे चरिस्सतीऽति आघातं बन्धति; ‘पियस्स मे मनापस्स अनत्थं अचरीऽति आघातं बन्धति …पे… ‘अनत्थं चरतीऽति आघातं बन्धति …पे… ‘अनत्थं चरिस्सतीऽति आघातं बन्धति; ‘अप्पियस्स मे अमनापस्स अत्थं अचरीऽति आघातं बन्धति …पे… ‘अत्थं चरतीऽति आघातं बन्धति …पे… ‘अत्थं चरिस्सतीऽति आघातं बन्धति। इमे नव धम्मा हानभागिया।

    Katame nava dhammā hānabhāgiyā? Nava āghātavatthūni: ‘anatthaṁ me acarī’ti āghātaṁ bandhati, ‘anatthaṁ me caratī’ti āghātaṁ bandhati, ‘anatthaṁ me carissatī’ti āghātaṁ bandhati; ‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe… ‘anatthaṁ caratī’ti āghātaṁ bandhati …pe… ‘anatthaṁ carissatī’ti āghātaṁ bandhati; ‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe… ‘atthaṁ caratī’ti āghātaṁ bandhati …pe… ‘atthaṁ carissatī’ti āghātaṁ bandhati. Ime nava dhammā hānabhāgiyā.

    What nine things make things worse? Nine grounds for resentment. Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong by someone I love’ … ‘They are doing wrong by someone I love’ … ‘They will do wrong by someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment.

    कतमे नव धम्मा विसेसभागिया? नव आघातपटिविनया: ‘अनत्थं मे अचरि, तं कुतेत्थ लब्भाऽति आघातं पटिविनेति; ‘अनत्थं मे चरति, तं कुतेत्थ लब्भाऽति आघातं पटिविनेति; ‘अनत्थं मे चरिस्सति, तं कुतेत्थ लब्भाऽति आघातं पटिविनेति; ‘पियस्स मे मनापस्स अनत्थं अचरि …पे… अनत्थं चरति …पे… अनत्थं चरिस्सति, तं कुतेत्थ लब्भाऽति आघातं पटिविनेति; ‘अप्पियस्स मे अमनापस्स अत्थं अचरि …पे… अत्थं चरति …पे… अत्थं चरिस्सति, तं कुतेत्थ लब्भाऽति आघातं पटिविनेति। इमे नव धम्मा विसेसभागिया।

    Katame nava dhammā visesabhāgiyā? Nava āghātapaṭivinayā: ‘anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘appiyassa me amanāpassa atthaṁ acari …pe… atthaṁ carati …pe… atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti. Ime nava dhammā visesabhāgiyā.

    What nine things lead to distinction? Nine methods to get rid of resentment. Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are doing wrong to me …’ … ‘They will do wrong to me …’ … ‘They did wrong by someone I love …’ … ‘They are doing wrong by someone I love …’ … ‘They will do wrong by someone I love …’ … ‘They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.

    कतमे नव धम्मा दुप्पटिविज्झा? नव नानत्ता—धातुनानत्तं पटिच्च उप्पज्जति फस्सनानत्तं, फस्सनानत्तं पटिच्च उप्पज्जति वेदनानानत्तं, वेदनानानत्तं पटिच्च उप्पज्जति सञ्ञानानत्तं, सञ्ञानानत्तं पटिच्च उप्पज्जति सङ्कप्पनानत्तं, सङ्कप्पनानत्तं पटिच्च उप्पज्जति छन्दनानत्तं, छन्दनानत्तं पटिच्च उप्पज्जति परिळाहनानत्तं, परिळाहनानत्तं पटिच्च उप्पज्जति परियेसनानानत्तं, परियेसनानानत्तं पटिच्च उप्पज्जति लाभनानत्तं (…)। इमे नव धम्मा दुप्पटिविज्झा।

    Katame nava dhammā duppaṭivijjhā? Nava nānattā—dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ (…). Ime nava dhammā duppaṭivijjhā.

    What nine things are hard to comprehend? Nine kinds of diversity. Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.

    कतमे नव धम्मा उप्पादेतब्बा? नव सञ्ञा—असुभसञ्ञा, मरणसञ्ञा, आहारे पटिकूलसञ्ञा, सब्बलोके अनभिरतिसञ्ञा, अनिच्चसञ्ञा, अनिच्चे दुक्खसञ्ञा, दुक्खे अनत्तसञ्ञा, पहानसञ्ञा, विरागसञ्ञा। इमे नव धम्मा उप्पादेतब्बा।

    Katame nava dhammā uppādetabbā? Nava saññā—asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. Ime nava dhammā uppādetabbā.

    What nine things should be produced? Nine perceptions: 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.

    कतमे नव धम्मा अभिञ्ञेय्या? नव अनुपुब्बविहारा—इधावुसो, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति। पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति। सुखस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरति। सब्बसो रूपसञ्ञानं समतिक्कमा …पे… आकासानञ्चायतनं उपसम्पज्ज विहरति। सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति। सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति। सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहरति। सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहरति। इमे नव धम्मा अभिञ्ञेय्या।

    Katame nava dhammā abhiññeyyā? Nava anupubbavihārā—idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Ime nava dhammā abhiññeyyā.

    What nine things should be directly known? Nine progressive meditations. A bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna. 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. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.

    कतमे नव धम्मा सच्छिकातब्बा? नव अनुपुब्बनिरोधा—पठमं झानं समापन्नस्स कामसञ्ञा निरुद्धा होति, दुतियं झानं समापन्नस्स वितक्कविचारा निरुद्धा होन्ति, ततियं झानं समापन्नस्स पीति निरुद्धा होति, चतुत्थं झानं समापन्नस्स अस्सासपस्सास्सा निरुद्धा होन्ति, आकासानञ्चायतनं समापन्नस्स रूपसञ्ञा निरुद्धा होति, विञ्ञाणञ्चायतनं समापन्नस्स आकासानञ्चायतनसञ्ञा निरुद्धा होति, आकिञ्चञ्ञायतनं समापन्नस्स विञ्ञाणञ्चायतनसञ्ञा निरुद्धा होति, नेवसञ्ञानासञ्ञायतनं समापन्नस्स आकिञ्चञ्ञायतनसञ्ञा निरुद्धा होति, सञ्ञावेदयितनिरोधं समापन्नस्स सञ्ञा च वेदना च निरुद्धा होन्ति। इमे नव धम्मा सच्छिकातब्बा।

    Katame nava dhammā sacchikātabbā? Nava anupubbanirodhā—paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti, dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti, tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti, catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti, ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti, viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti, ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti, nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti, saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. Ime nava dhammā sacchikātabbā.

    What nine things should be realized? Nine progressive cessations. For someone who has attained the first jhāna, sensual perceptions have ceased. For someone who has attained the second jhāna, the placing of the mind and keeping it connected have ceased. For someone who has attained the third jhāna, rapture has ceased. For someone who has attained the fourth jhāna, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.

    इति इमे नवुति धम्मा भूता तच्छा तथा अवितथा अनञ्ञथा सम्मा तथागतेन अभिसम्बुद्धा।

    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.

    १०। दस धम्मा

    10. Dasa dhammā

    10. Groups of Ten

    दस धम्मा बहुकारा …पे… दस धम्मा सच्छिकातब्बा।

    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.

    कतमे दस धम्मा बहुकारा? दस नाथकरणा धम्मा—इधावुसो, भिक्खु सीलवा होति, पातिमोक्खसंवरसंवुतो विहरति आचारगोचरसम्पन्नो, अणुमत्तेसु वज्जेसु भयदस्सावी समादाय सिक्खति सिक्खापदेसु। यंपावुसो, भिक्खु सीलवा होति …पे… सिक्खति सिक्खापदेसु। अयम्पि धम्मो नाथकरणो।

    Katame dasa dhammā bahukārā? Dasa nāthakaraṇā dhammā—idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Yaṁpāvuso, bhikkhu sīlavā hoti …pe… sikkhati sikkhāpadesu. Ayampi dhammo nāthakaraṇo.

    What ten things are helpful? Ten qualities that serve as protector. First, a bhikkhu is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is a quality that serves as protector.

    पुन चपरं, आवुसो, भिक्खु बहुस्सुतो …पे… दिट्ठिया सुप्पटिविद्धा। यंपावुसो, भिक्खु बहुस्सुतो …पे… अयम्पि धम्मो नाथकरणो।

    Puna caparaṁ, āvuso, bhikkhu bahussuto …pe… diṭṭhiyā suppaṭividdhā. Yaṁpāvuso, bhikkhu bahussuto …pe… ayampi dhammo nāthakaraṇo.

    Furthermore, a bhikkhu is learned. This too is a quality that serves as protector.

    पुन चपरं, आवुसो, भिक्खु कल्याणमित्तो होति कल्याणसहायो कल्याणसम्पवङ्को। यंपावुसो, भिक्खु …पे… कल्याणसम्पवङ्को। अयम्पि धम्मो नाथकरणो।

    Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yaṁpāvuso, bhikkhu …pe… kalyāṇasampavaṅko. Ayampi dhammo nāthakaraṇo.

    Furthermore, a bhikkhu has good friends, companions, and associates. This too is a quality that serves as protector.

    पुन चपरं, आवुसो, भिक्खु सुवचो होति सोवचस्सकरणेहि धम्मेहि समन्नागतो, खमो पदक्खिणग्गाही अनुसासनिं। यंपावुसो, भिक्खु …पे… अनुसासनिं। अयम्पि धम्मो नाथकरणो।

    Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṁ. Yaṁpāvuso, bhikkhu …pe… anusāsaniṁ. Ayampi dhammo nāthakaraṇo.

    Furthermore, a bhikkhu is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. This too is a quality that serves as protector.

    पुन चपरं, आवुसो, भिक्खु यानि तानि सब्रह्मचारीनं उच्चावचानि किङ्करणीयानि तत्थ दक्खो होति अनलसो तत्रुपायाय वीमंसाय समन्नागतो, अलं कातुं, अलं संविधातुं। यंपावुसो, भिक्खु …पे… अलं संविधातुं। अयम्पि धम्मो नाथकरणो।

    Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ, alaṁ saṁvidhātuṁ. Yaṁpāvuso, bhikkhu …pe… alaṁ saṁvidhātuṁ. Ayampi dhammo nāthakaraṇo.

    Furthermore, a bhikkhu is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. This too is a quality that serves as protector.

    पुन चपरं, आवुसो, भिक्खु धम्मकामो होति पियसमुदाहारो अभिधम्मे अभिविनये उळारपामोज्जो। यंपावुसो, भिक्खु …पे… उळारपामोज्जो। अयम्पि धम्मो नाथकरणो।

    Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. Yaṁpāvuso, bhikkhu …pe… uḷārapāmojjo. Ayampi dhammo nāthakaraṇo.

    Furthermore, a bhikkhu loves the teachings and is a delight to converse with, being full of joy in the teaching and training. This too is a quality that serves as protector.

    पुन चपरं, आवुसो, भिक्खु सन्तुट्ठो होति इतरीतरेहि चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारेहि। यंपावुसो, भिक्खु …पे… अयम्पि धम्मो नाथकरणो।

    Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Yaṁpāvuso, bhikkhu …pe… ayampi dhammo nāthakaraṇo.

    Furthermore, a bhikkhu is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. This too is a quality that serves as protector.

    पुन चपरं, आवुसो, भिक्खु आरद्धवीरियो विहरति …पे… कुसलेसु धम्मेसु। यंपावुसो, भिक्खु …पे… अयम्पि धम्मो नाथकरणो।

    Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati …pe… kusalesu dhammesu. Yaṁpāvuso, bhikkhu …pe… ayampi dhammo nāthakaraṇo.

    Furthermore, a bhikkhu is energetic. This too is a quality that serves as protector.

    पुन चपरं, आवुसो, भिक्खु सतिमा होति, परमेन सतिनेपक्केन समन्नागतो, चिरकतम्पि चिरभासितम्पि सरिता अनुस्सरिता। यंपावुसो, भिक्खु …पे… अयम्पि धम्मो नाथकरणो।

    Puna caparaṁ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yaṁpāvuso, bhikkhu …pe… ayampi dhammo nāthakaraṇo.

    Furthermore, a bhikkhu is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This too is a quality that serves as protector.

    पुन चपरं, आवुसो, भिक्खु पञ्ञवा होति उदयत्थगामिनिया पञ्ञाय समन्नागतो, अरियाय निब्बेधिकाय सम्मा दुक्खक्खयगामिनिया। यंपावुसो, भिक्खु …पे… अयम्पि धम्मो नाथकरणो। इमे दस धम्मा बहुकारा।

    Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yaṁpāvuso, bhikkhu …pe… ayampi dhammo nāthakaraṇo. Ime dasa dhammā bahukārā.

    Furthermore, a bhikkhu is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves as protector.

    कतमे दस धम्मा भावेतब्बा? दस कसिणायतनानि—पथवीकसिणमेको सञ्जानाति उद्धं अधो तिरियं अद्वयं अप्पमाणं। आपोकसिणमेको सञ्जानाति …पे… तेजोकसिणमेको सञ्जानाति … वायोकसिणमेको सञ्जानाति … नीलकसिणमेको सञ्जानाति … पीतकसिणमेको सञ्जानाति … लोहितकसिणमेको सञ्जानाति … ओदातकसिणमेको सञ्जानाति … आकासकसिणमेको सञ्जानाति … विञ्ञाणकसिणमेको सञ्जानाति उद्धं अधो तिरियं अद्वयं अप्पमाणं। इमे दस धम्मा भावेतब्बा।

    Katame dasa dhammā bhāvetabbā? Dasa kasiṇāyatanāni—pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Ime dasa dhammā bhāvetabbā.

    What ten things should be developed? Ten universal dimensions of meditation. Someone perceives the meditation on universal earth above, below, across, undivided and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, undivided and limitless.

    कतमे दस धम्मा परिञ्ञेय्या? दसायतनानि—चक्खायतनं, रूपायतनं, सोतायतनं, सद्दायतनं, घानायतनं, गन्धायतनं, जिव्हायतनं, रसायतनं, कायायतनं, फोट्ठब्बायतनं। इमे दस धम्मा परिञ्ञेय्या।

    Katame dasa dhammā pariññeyyā? Dasāyatanāni—cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ. Ime dasa dhammā pariññeyyā.

    What ten things should be completely understood? Ten sense fields: eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches.

    कतमे दस धम्मा पहातब्बा? दस मिच्छत्ता—मिच्छादिट्ठि, मिच्छासङ्कप्पो, मिच्छावाचा, मिच्छाकम्मन्तो, मिच्छाआजीवो, मिच्छावायामो, मिच्छासति, मिच्छासमाधि, मिच्छाञाणं, मिच्छाविमुत्ति। इमे दस धम्मा पहातब्बा।

    Katame dasa dhammā pahātabbā? Dasa micchattā—micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti. Ime dasa dhammā pahātabbā.

    What ten things should be given up? Ten wrong ways: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.

    कतमे दस धम्मा हानभागिया? दस अकुसलकम्मपथा—पाणातिपातो, अदिन्नादानं, कामेसुमिच्छाचारो, मुसावादो, पिसुणा वाचा, फरुसा वाचा, सम्फप्पलापो, अभिज्झा, ब्यापादो, मिच्छादिट्ठि। इमे दस धम्मा हानभागिया।

    Katame dasa dhammā hānabhāgiyā? Dasa akusalakammapathā—pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. Ime dasa dhammā hānabhāgiyā.

    What ten things make things worse? Ten ways of doing unskillful deeds: killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.

    कतमे दस धम्मा विसेसभागिया? दस कुसलकम्मपथा—पाणातिपाता वेरमणी, अदिन्नादाना वेरमणी, कामेसुमिच्छाचारा वेरमणी, मुसावादा वेरमणी, पिसुणाय वाचाय वेरमणी, फरुसाय वाचाय वेरमणी, सम्फप्पलापा वेरमणी, अनभिज्झा, अब्यापादो, सम्मादिट्ठि। इमे दस धम्मा विसेसभागिया।

    Katame dasa dhammā visesabhāgiyā? Dasa kusalakammapathā—pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. Ime dasa dhammā visesabhāgiyā.

    What ten things lead to distinction? Ten ways of doing skillful deeds: refraining from killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.

    कतमे दस धम्मा दुप्पटिविज्झा? दस अरियवासा—इधावुसो, भिक्खु पञ्चङ्गविप्पहीनो होति, छळङ्गसमन्नागतो, एकारक्खो, चतुरापस्सेनो, पणुन्नपच्चेकसच्चो, समवयसट्ठेसनो, अनाविलसङ्कप्पो, पस्सद्धकायसङ्खारो, सुविमुत्तचित्तो, सुविमुत्तपञ्ञो।

    Katame dasa dhammā duppaṭivijjhā? Dasa ariyavāsā—idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.

    What ten things are hard to comprehend? Ten abodes of the noble ones. A bhikkhu has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.

    कथञ्चावुसो, भिक्खु पञ्चङ्गविप्पहीनो होति? इधावुसो, भिक्खुनो कामच्छन्दो पहीनो होति, ब्यापादो पहीनो होति, थिनमिद्धं पहीनं होति, उद्धच्चकुक्कुच्चं पहीनं होति, विचिकिच्छा पहीना होति। एवं खो, आवुसो, भिक्खु पञ्चङ्गविप्पहीनो होति।

    Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti? Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.

    And how has a bhikkhu given up five factors? It’s when a bhikkhu has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That’s how a bhikkhu has given up five factors.

    कथञ्चावुसो, भिक्खु छळङ्गसमन्नागतो होति? इधावुसो, भिक्खु चक्खुना रूपं दिस्वा नेव सुमनो होति न दुम्मनो, उपेक्खको विहरति सतो सम्पजानो। सोतेन सद्दं सुत्वा …पे… घानेन गन्धं घायित्वा … जिव्हाय रसं सायित्वा …

    Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā …

    And how does a bhikkhu possess six factors? A bhikkhu, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue …

    कायेन फोट्ठब्बं फुसित्वा … मनसा धम्मं विञ्ञाय नेव सुमनो होति न दुम्मनो, उपेक्खको विहरति सतो सम्पजानो। एवं खो, आवुसो, भिक्खु छळङ्गसमन्नागतो होति।

    kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.

    Feeling a touch with their body … Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. That’s how a bhikkhu possesses six factors.

    कथञ्चावुसो, भिक्खु एकारक्खो होति? इधावुसो, भिक्खु सतारक्खेन चेतसा समन्नागतो होति। एवं खो, आवुसो, भिक्खु एकारक्खो होति।

    Kathañcāvuso, bhikkhu ekārakkho hoti? Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti. Evaṁ kho, āvuso, bhikkhu ekārakkho hoti.

    And how does a bhikkhu have a single guard? It’s when a bhikkhu’s heart is guarded by mindfulness. That’s how a bhikkhu has a single guard.

    कथञ्चावुसो, भिक्खु चतुरापस्सेनो होति? इधावुसो, भिक्खु सङ्खायेकं पटिसेवति, सङ्खायेकं अधिवासेति, सङ्खायेकं परिवज्जेति, सङ्खायेकं विनोदेति। एवं खो, आवुसो, भिक्खु चतुरापस्सेनो होति।

    Kathañcāvuso, bhikkhu caturāpasseno hoti? Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti.

    And how does a bhikkhu have four supports? After appraisal, a bhikkhu uses some things, endures some things, avoids some things, and gets rid of some things. That’s how a bhikkhu has four supports.

    कथञ्चावुसो, भिक्खु पणुन्नपच्चेकसच्चो होति? इधावुसो, भिक्खुनो यानि तानि पुथुसमणब्राह्मणानं पुथुपच्चेकसच्चानि, सब्बानि तानि नुन्नानि होन्ति पणुन्नानि चत्तानि वन्तानि मुत्तानि पहीनानि पटिनिस्सट्ठानि। एवं खो, आवुसो, भिक्खु पणुन्नपच्चेकसच्चो होति।

    Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.

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

    कथञ्चावुसो, भिक्खु समवयसट्ठेसनो होति? इधावुसो, भिक्खुनो कामेसना पहीना होति, भवेसना पहीना होति, ब्रह्मचरियेसना पटिप्पस्सद्धा। एवं खो, आवुसो, भिक्खु समवयसट्ठेसनो होति।

    Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti? Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.

    And how has a bhikkhu totally given up searching? It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. That’s how a bhikkhu has totally given up searching.

    कथञ्चावुसो, भिक्खु अनाविलसङ्कप्पा होति? इधावुसो, भिक्खुनो कामसङ्कप्पो पहीनो होति, ब्यापादसङ्कप्पो पहीनो होति, विहिंसासङ्कप्पो पहीनो होति। एवं खो, आवुसो, भिक्खु अनाविलसङ्कप्पो होति।

    Kathañcāvuso, bhikkhu anāvilasaṅkappā hoti? Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti. Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.

    And how does a bhikkhu have unsullied intentions? It’s when they’ve given up sensual, malicious, and cruel intentions. That’s how a bhikkhu has unsullied intentions.

    कथञ्चावुसो, भिक्खु पस्सद्धकायसङ्खारो होति? इधावुसो, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति। एवं खो, आवुसो, भिक्खु पस्सद्धकायसङ्खारो होति।

    Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti? Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.

    And how has a bhikkhu stilled the physical process? Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. That’s how a bhikkhu has stilled the physical process.

    कथञ्चावुसो, भिक्खु सुविमुत्तचित्तो होति? इधावुसो, भिक्खुनो रागा चित्तं विमुत्तं होति, दोसा चित्तं विमुत्तं होति, मोहा चित्तं विमुत्तं होति। एवं खो, आवुसो, भिक्खु सुविमुत्तचित्तो होति।

    Kathañcāvuso, bhikkhu suvimuttacitto hoti? Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti. Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti.

    And how is a bhikkhu well freed in mind? It’s when a bhikkhu’s mind is freed from greed, hate, and delusion. That’s how a bhikkhu is well freed in mind.

    कथञ्चावुसो, भिक्खु सुविमुत्तपञ्ञो होति? इधावुसो, भिक्खु ‘रागो मे पहीनो उच्छिन्नमूलो तालावत्थुकतो अनभावङ्कतो आयतिं अनुप्पादधम्मोऽति पजानाति। ‘दोसो मे पहीनो …पे… आयतिं अनुप्पादधम्मोऽति पजानाति। ‘मोहो मे पहीनो …पे… आयतिं अनुप्पादधम्मोऽति पजानाति। एवं खो, आवुसो, भिक्खु सुविमुत्तपञ्ञो होति। इमे दस धम्मा दुप्पटिविज्झा।

    Kathañcāvuso, bhikkhu suvimuttapañño hoti? Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti. ‘Doso me pahīno …pe… āyatiṁ anuppādadhammo’ti pajānāti. ‘Moho me pahīno …pe… āyatiṁ anuppādadhammo’ti pajānāti. Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti. Ime dasa dhammā duppaṭivijjhā.

    And how is a bhikkhu well freed by wisdom? It’s when a bhikkhu understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’ That’s how a bhikkhu’s mind is well freed by wisdom.

    कतमे दस धम्मा उप्पादेतब्बा? दस सञ्ञा—असुभसञ्ञा, मरणसञ्ञा, आहारे पटिकूलसञ्ञा, सब्बलोके अनभिरतिसञ्ञा, अनिच्चसञ्ञा, अनिच्चे दुक्खसञ्ञा, दुक्खे अनत्तसञ्ञा, पहानसञ्ञा, विरागसञ्ञा, निरोधसञ्ञा। इमे दस धम्मा उप्पादेतब्बा।

    Katame dasa dhammā uppādetabbā? Dasa saññā—asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. Ime dasa dhammā uppādetabbā.

    What ten things should be produced? Ten perceptions: 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.

    कतमे दस धम्मा अभिञ्ञेय्या? दस निज्जरवत्थूनि—सम्मादिट्ठिस्स मिच्छादिट्ठि निज्जिण्णा होति। ये च मिच्छादिट्ठिपच्चया अनेके पापका अकुसला धम्मा सम्भवन्ति, ते चस्स निज्जिण्णा होन्ति। सम्मासङ्कप्पस्स मिच्छासङ्कप्पो …पे… सम्मावाचस्स मिच्छावाचा … सम्माकम्मन्तस्स मिच्छाकम्मन्तो … सम्माआजीवस्स मिच्छाआजीवो … सम्मावायामस्स मिच्छावायामो … सम्मासतिस्स मिच्छासति … सम्मासमाधिस्स मिच्छासमाधि … सम्माञाणस्स मिच्छाञाणं निज्जिण्णं होति। सम्माविमुत्तिस्स मिच्छाविमुत्ति निज्जिण्णा होति। ये च मिच्छाविमुत्तिपच्चया अनेके पापका अकुसला धम्मा सम्भवन्ति, ते चस्स निज्जिण्णा होन्ति। इमे दस धम्मा अभिञ्ञेय्या।

    Katame dasa dhammā abhiññeyyā? Dasa nijjaravatthūni—sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. Sammāsaṅkappassa micchāsaṅkappo …pe… sammāvācassa micchāvācā … sammākammantassa micchākammanto … sammāājīvassa micchāājīvo … sammāvāyāmassa micchāvāyāmo … sammāsatissa micchāsati … sammāsamādhissa micchāsamādhi … sammāñāṇassa micchāñāṇaṁ nijjiṇṇaṁ hoti. Sammāvimuttissa micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. Ime dasa dhammā abhiññeyyā.

    What ten things should be directly known? Ten grounds for wearing away. For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. For one of right intention, wrong intention is worn away. … For one of right speech, wrong speech is worn away. … For one of right action, wrong action is worn away. … For one of right livelihood, wrong livelihood is worn away. … For one of right effort, wrong effort is worn away. … For one of right mindfulness, wrong mindfulness is worn away. … For one of right immersion, wrong immersion is worn away. … For one of right knowledge, wrong knowledge is worn away. … For one of right freedom, wrong freedom is worn away. And the many bad, unskillful qualities that arise because of wrong freedom are worn away.

    कतमे दस धम्मा सच्छिकातब्बा? दस असेक्खा धम्मा—असेक्खा सम्मादिट्ठि, असेक्खो सम्मासङ्कप्पो, असेक्खा सम्मावाचा, असेक्खो सम्माकम्मन्तो, असेक्खो सम्माआजीवो, असेक्खो सम्मावायामो, असेक्खा सम्मासति, असेक्खो सम्मासमाधि, असेक्खं सम्माञाणं, असेक्खा सम्माविमुत्ति। इमे दस धम्मा सच्छिकातब्बा।

    Katame dasa dhammā sacchikātabbā? Dasa asekkhā dhammā—asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti. Ime dasa dhammā sacchikātabbā.

    What ten things should be realized? Ten qualities of an adept: an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.

    इति इमे सतधम्मा भूता तच्छा तथा अवितथा अनञ्ञथा सम्मा तथागतेन अभिसम्बुद्धा”ति। इदमवोचायस्मा सारिपुत्तो। अत्तमना ते भिक्खू आयस्मतो सारिपुत्तस्स भासितं अभिनन्दुन्ति।

    Iti ime satadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā”ti. Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.

    So these hundred things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.” This is what Venerable Sāriputta said. Satisfied, the bhikkhus approved what Sāriputta said.

    दसुत्तरसुत्तं निट्ठितं एकादसमं।

    Dasuttarasuttaṁ niṭṭhitaṁ ekādasamaṁ.

    पाथिकवग्गो निट्ठितो।

    Pāthikavaggo niṭṭhito.

    तस्सुद्दानं

    Tassuddānaṁ

    पाथिको च उदुम्बरं, चक्कवत्ति अग्गञ्ञकं; सम्पसादनपासादं, महापुरिसलक्खणं।

    Pāthiko ca udumbaraṁ, cakkavatti aggaññakaṁ; Sampasādanapāsādaṁ, mahāpurisalakkhaṇaṁ.

    सिङ्गालाटानाटियकं, सङ्गीति च दसुत्तरं; एकादसहि सुत्तेहि, पाथिकवग्गोति वुच्चति।

    Siṅgālāṭānāṭiyakaṁ, saṅgīti ca dasuttaraṁ; Ekādasahi suttehi, pāthikavaggoti vuccati.

    पाथिकवग्गपाळि निट्ठिता।

    Pāthikavaggapāḷi niṭṭhitā.

    तीहि वग्गेहि पटिमण्डितो सकलो

    Tīhi vaggehi paṭimaṇḍito sakalo

    दीघनिकायो समत्तो।

    dīghanikāyo samatto.

    The Long Discourses are completed.



    The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]




    Footnotes:
    1. dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km)
    2. tathā so → bhikkhu (sya-all, km)
    3. hirimā → hiriko (sya-all, km)
    4. satthāraṁ → satthāraṁ vā (sya-all, mr)
    5. Paññavato → paññāvato (bj, pts1ed)

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