| Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation |
दीघ निकाय ३३
Dīgha Nikāya 33
Long Discourses 33
सङ्गीतिसुत्त
Saṅgītisutta
Reciting in Concert
एवं मे सुतं—एकं समयं भगवा मल्लेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि येन पावा नाम मल्लानं नगरं तदवसरि। तत्र सुदं भगवा पावायं विहरति चुन्दस्स कम्मारपुत्तस्स अम्बवने।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
So I have heard. At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred bhikkhus when he arrived at a Mallian town named Pāvā. There he stayed in Cunda the smith’s mango grove.
तेन खो पन समयेन पावेय्यकानं मल्लानं उब्भतकं नाम नवं सन्धागारं अचिरकारितं होति अनज्झावुट्ठं समणेन वा ब्राह्मणेन वा केनचि वा मनुस्सभूतेन। अस्सोसुं खो पावेय्यका मल्ला: “भगवा किर मल्लेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि पावं अनुप्पत्तो पावायं विहरति चुन्दस्स कम्मारपुत्तस्स अम्बवने”ति। अथ खो पावेय्यका मल्ला येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो पावेय्यका मल्ला भगवन्तं एतदवोचुं: “इध, भन्ते, पावेय्यकानं मल्लानं उब्भतकं नाम नवं सन्धागारं अचिरकारितं होति अनज्झावुट्ठं समणेन वा ब्राह्मणेन वा केनचि वा मनुस्सभूतेन। तञ्च खो, भन्ते, भगवा पठमं परिभुञ्जतु, भगवता पठमं परिभुत्तं पच्छा पावेय्यका मल्ला परिभुञ्जिस्सन्ति। तदस्स पावेय्यकानं मल्लानं दीघरत्तं हिताय सुखाया”ति। अधिवासेसि खो भगवा तुण्हीभावेन।
Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ1 acirakāritaṁ hoti anajjhāvuṭṭhaṁ2 samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Assosuṁ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti. Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ: “idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Tañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti. Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti. Adhivāsesi kho bhagavā tuṇhībhāvena.
Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any person at all. The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove. Then they went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, a new town hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been occupied by an ascetic or brahmin or any person at all. May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it. That would be for the lasting welfare and happiness of the Mallas of Pāvā.” The Buddha consented in silence.
अथ खो पावेय्यका मल्ला भगवतो अधिवासनं विदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा येन सन्धागारं तेनुपसङ्कमिंसु; उपसङ्कमित्वा सब्बसन्थरिं सन्धागारं सन्थरित्वा भगवतो आसनानि पञ्ञापेत्वा उदकमणिकं पतिट्ठपेत्वा तेलपदीपं आरोपेत्वा येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठंसु। एकमन्तं ठिता खो ते पावेय्यका मल्ला भगवन्तं एतदवोचुं: “सब्बसन्थरिसन्थतं, भन्ते, सन्धागारं, भगवतो आसनानि पञ्ञत्तानि, उदकमणिको पतिट्ठापितो, तेलपदीपो आरोपितो। यस्सदानि, भन्ते, भगवा कालं मञ्ञती”ति।
Atha kho pāveyyakā mallā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sandhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ3 sandhāgāraṁ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhapetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho te pāveyyakā mallā bhagavantaṁ etadavocuṁ: “sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
Then, knowing that the Buddha had consented, the Mallas got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying, “Please, sir, come at your convenience.”
अथ खो भगवा निवासेत्वा पत्तचीवरमादाय सद्धिं भिक्खुसङ्घेन येन सन्धागारं तेनुपसङ्कमि; उपसङ्कमित्वा पादे पक्खालेत्वा सन्धागारं पविसित्वा मज्झिमं थम्भं निस्साय पुरत्थाभिमुखो निसीदि। भिक्खुसङ्घोपि खो पादे पक्खालेत्वा सन्धागारं पविसित्वा पच्छिमं भित्तिं निस्साय पुरत्थाभिमुखो निसीदि भगवन्तंयेव पुरक्खत्वा। पावेय्यकापि खो मल्ला पादे पक्खालेत्वा सन्धागारं पविसित्वा पुरत्थिमं भित्तिं निस्साय पच्छिमाभिमुखा निसीदिंसु भगवन्तंयेव पुरक्खत्वा।
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā. Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.
Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of bhikkhus. Having washed his feet he entered the town hall and sat against the central column facing east. The Saṅgha of bhikkhus also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. The Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
अथ खो भगवा पावेय्यके मल्ले बहुदेव रत्तिं धम्मिया कथाय सन्दस्सेत्वा समादपेत्वा समुत्तेजेत्वा सम्पहंसेत्वा उय्योजेसि: “अभिक्कन्ता खो, वासेट्ठा, रत्ति। यस्सदानि तुम्हे कालं मञ्ञथा”ति।
Atha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: “abhikkantā kho, vāseṭṭhā, ratti. Yassadāni tumhe kālaṁ maññathā”ti.
The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he dismissed them, “The night is getting late, Vāseṭṭhas. Please go at your convenience.”
“एवं, भन्ते”ति खो पावेय्यका मल्ला भगवतो पटिस्सुत्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कमिंसु।
“Evaṁ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
“Yes, sir,” replied the Mallas. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
अथ खो भगवा अचिरपक्कन्तेसु पावेय्यकेसु मल्लेसु तुण्हीभूतं तुण्हीभूतं भिक्खुसङ्घं अनुविलोकेत्वा आयस्मन्तं सारिपुत्तं आमन्तेसि: “विगतथिनमिद्धो खो, सारिपुत्त, भिक्खुसङ्घो। पटिभातु तं, सारिपुत्त, भिक्खूनं धम्मीकथा। पिट्ठि मे आगिलायति। तमहं आयमिस्सामी”ति।
Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi: “vigatathinamiddho kho, sāriputta, bhikkhusaṅgho. Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā. Piṭṭhi me āgilāyati. Tamahaṁ āyamissāmī”ti.
Soon after they left, the Buddha looked around the Saṅgha of bhikkhus, who were so very silent. He addressed Venerable Sāriputta, “Sāriputta, the Saṅgha of bhikkhus is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.”
“एवं, भन्ते”ति खो आयस्मा सारिपुत्तो भगवतो पच्चस्सोसि।
“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.
“Yes, sir,” Sāriputta replied.
अथ खो भगवा चतुग्गुणं सङ्घाटिं पञ्ञापेत्वा दक्खिणेन पस्सेन सीहसेय्यं कप्पेसि पादे पादं अच्चाधाय, सतो सम्पजानो उट्ठानसञ्ञं मनसि करित्वा।
Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā.
And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
तेन खो पन समयेन निगण्ठो नाटपुत्तो पावायं अधुनाकालङ्कतो होति। तस्स कालङ्किरियाय भिन्ना निगण्ठा द्वेधिकजाता भण्डनजाता कलहजाता विवादापन्ना अञ्ञमञ्ञं मुखसत्तीहि वितुदन्ता विहरन्ति: “न त्वं इमं धम्मविनयं आजानासि, अहं इमं धम्मविनयं आजानामि, किं त्वं इमं धम्मविनयं आजानिस्ससि। मिच्छापटिपन्नो त्वमसि, अहमस्मि सम्मापटिपन्नो। सहितं मे, असहितं ते। पुरेवचनीयं पच्छा अवच, पच्छावचनीयं पुरे अवच। अधिचिण्णं ते विपरावत्तं, आरोपितो ते वादो, निग्गहितो त्वमसि, चर वादप्पमोक्खाय, निब्बेठेहि वा सचे पहोसी”ति।
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā. With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and disputing, continually wounding each other with barbed words: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
वधोयेव खो मञ्ञे निगण्ठेसु नाटपुत्तियेसु वत्तति। येपि निगण्ठस्स नाटपुत्तस्स सावका गिही ओदातवसना, तेपि निगण्ठेसु नाटपुत्तियेसु निब्बिन्नरूपा विरत्तरूपा पटिवानरूपा, यथा तं दुरक्खाते धम्मविनये दुप्पवेदिते अनिय्यानिके अनुपसमसंवत्तनिके असम्मासम्बुद्धप्पवेदिते भिन्नथूपे अप्पटिसरणे।
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi4 nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
You’d think there was nothing but slaughter going on among the Jain ascetics. And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.
अथ खो आयस्मा सारिपुत्तो भिक्खू आमन्तेसि: “निगण्ठो, आवुसो, नाटपुत्तो पावायं अधुनाकालङ्कतो, तस्स कालङ्किरियाय भिन्ना निगण्ठा द्वेधिकजाता …पे… भिन्नथूपे अप्पटिसरणे। एवञ्हेतं, आवुसो, होति दुरक्खाते धम्मविनये दुप्पवेदिते अनिय्यानिके अनुपसमसंवत्तनिके असम्मासम्बुद्धप्पवेदिते। अयं खो पनावुसो, अम्हाकं भगवता धम्मो स्वाक्खातो सुप्पवेदितो निय्यानिको उपसमसंवत्तनिको सम्मासम्बुद्धप्पवेदितो। तत्थ सब्बेहेव सङ्गायितब्बं, न विवदितब्बं, यथयिदं ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकं, तदस्स बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं।
Atha kho āyasmā sāriputto bhikkhū āmantesi: “nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe. Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. Ayaṁ kho panāvuso, amhākaṁ5 bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
Then Sāriputta told the bhikkhus about these things. He went on to say, “That’s what happens, friends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
कतमो चावुसो, अम्हाकं भगवता धम्मो स्वाक्खातो सुप्पवेदितो निय्यानिको उपसमसंवत्तनिको सम्मासम्बुद्धप्पवेदितो; यत्थ सब्बेहेव सङ्गायितब्बं, न विवदितब्बं, यथयिदं ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकं, तदस्स बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं?
Katamo cāvuso, amhākaṁ bhagavatā6 dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito; yattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?
And what is that teaching?
१। एकक
1. Ekaka
1. Ones
अत्थि खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन एको धम्मो सम्मदक्खातो। तत्थ सब्बेहेव सङ्गायितब्बं, न विवदितब्बं, यथयिदं ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकं, तदस्स बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं। कतमो एको धम्मो?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Katamo eko dhammo?
There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. What are the teachings grouped by one?
सब्बे सत्ता आहारट्ठितिका।
Sabbe sattā āhāraṭṭhitikā.
All sentient beings are sustained by food.
सब्बे सत्ता सङ्खारट्ठितिका।
Sabbe sattā saṅkhāraṭṭhitikā.
All sentient beings are sustained by conditions.
अयं खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन एको धम्मो सम्मदक्खातो। तत्थ सब्बेहेव सङ्गायितब्बं, न विवदितब्बं, यथयिदं ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकं, तदस्स बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं।
Ayaṁ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
२। दुक
2. Duka
2. Twos
अत्थि खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन द्वे धम्मा सम्मदक्खाता। तत्थ सब्बेहेव सङ्गायितब्बं, न विवदितब्बं, यथयिदं ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकं, तदस्स बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं। कतमे द्वे?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve7 dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Katame dve?
There are teachings grouped by two that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by two?
नामञ्च रूपञ्च।
Nāmañca rūpañca.
Name and form.
अविज्जा च भवतण्हा च।
Avijjā ca bhavataṇhā ca.
Ignorance and craving for continued existence.
भवदिट्ठि च विभवदिट्ठि च।
Bhavadiṭṭhi ca vibhavadiṭṭhi ca.
Views favoring continued existence and views favoring ending existence.
हिरी च ओत्तप्पञ्च।
Hirī ca ottappañca.
Conscience and prudence.
दोवचस्सता च पापमित्तता च।
Dovacassatā ca pāpamittatā ca.
Being hard to admonish and having bad friends.
सोवचस्सता च कल्याणमित्तता च।
Sovacassatā ca kalyāṇamittatā ca.
Being easy to admonish and having good friends.
आपत्तिकुसलता च आपत्तिवुट्ठानकुसलता च।
Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.
Skill in offenses and skill in rehabilitation from offenses.
समापत्तिकुसलता च समापत्तिवुट्ठानकुसलता च।
Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.
Skill in meditative attainments and skill in emerging from those attainments.
धातुकुसलता च मनसिकारकुसलता च।
Dhātukusalatā ca manasikārakusalatā ca.
Skill in the elements and skill in application of mind.
आयतनकुसलता च पटिच्चसमुप्पादकुसलता च।
Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.
Skill in the sense fields and skill in dependent origination.
ठानकुसलता च अट्ठानकुसलता च।
Ṭhānakusalatā ca aṭṭhānakusalatā ca.
Skill in what is possible and skill in what is impossible.
अज्जवञ्च लज्जवञ्च।
Ajjavañca lajjavañca.
Integrity and scrupulousness.
खन्ति च सोरच्चञ्च।
Khanti ca soraccañca.
Patience and gentleness.
साखल्यञ्च पटिसन्थारो च।
Sākhalyañca paṭisanthāro ca.
Friendliness and hospitality.
अविहिंसा च सोचेय्यञ्च।
Avihiṁsā ca soceyyañca.
Harmlessness and purity.
मुट्ठस्सच्चञ्च असम्पजञ्ञञ्च।
Muṭṭhassaccañca asampajaññañca.
Lack of mindfulness and lack of situational awareness.
सति च सम्पजञ्ञञ्च।
Sati ca sampajaññañca.
Mindfulness and situational awareness.
इन्द्रियेसु अगुत्तद्वारता च भोजने अमत्तञ्ञुता च।
Indriyesu aguttadvāratā ca bhojane amattaññutā ca.
Not guarding the sense doors and eating too much.
इन्द्रियेसु गुत्तद्वारता च भोजने मत्तञ्ञुता च।
Indriyesu guttadvāratā ca bhojane mattaññutā ca.
Guarding the sense doors and moderation in eating.
पटिसङ्खानबलञ्च भावनाबलञ्च।
Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of development.
सतिबलञ्च समाधिबलञ्च।
Satibalañca samādhibalañca.
The power of mindfulness and the power of immersion.
समथो च विपस्सना च।
Samatho ca vipassanā ca.
Serenity and discernment.
समथनिमित्तञ्च पग्गहनिमित्तञ्च।
Samathanimittañca paggahanimittañca.
The foundation of serenity and the foundation of exertion.
पग्गहो च अविक्खेपो च।
Paggaho ca avikkhepo ca.
Exertion, and not being scattered.
सीलविपत्ति च दिट्ठिविपत्ति च।
Sīlavipatti ca diṭṭhivipatti ca.
Failure in ethics and failure in view.
सीलसम्पदा च दिट्ठिसम्पदा च।
Sīlasampadā ca diṭṭhisampadā ca.
Accomplishment in ethics and accomplishment in view.
सीलविसुद्धि च दिट्ठिविसुद्धि च।
Sīlavisuddhi ca diṭṭhivisuddhi ca.
Purification of ethics and purification of view.
दिट्ठिविसुद्धि खो पन यथा दिट्ठिस्स च पधानं।
Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ.
Purification of view and making an effort in line with that view.
संवेगो च संवेजनीयेसु ठानेसु संविग्गस्स च योनिसो पधानं।
Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ.
Inspiration, and making a suitable effort when inspired by inspiring places.
असन्तुट्ठिता च कुसलेसु धम्मेसु अप्पटिवानिता च पधानस्मिं।
Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ.
To never be content with skillful qualities, and to never stop trying.
विज्जा च विमुत्ति च।
Vijjā ca vimutti ca.
Knowledge and freedom.
खयेञाणं अनुप्पादेञाणं।
Khayeñāṇaṁ anuppādeñāṇaṁ.
Knowledge of ending and knowledge of non-arising.
इमे खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन द्वे धम्मा सम्मदक्खाता। तत्थ सब्बेहेव सङ्गायितब्बं, न विवदितब्बं, यथयिदं ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकं, तदस्स बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं।
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
These are the teachings grouped by two that have been rightly explained by the Buddha. You should all recite these in concert.
३। तिक
3. Tika
3. Threes
अत्थि खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन तयो धम्मा सम्मदक्खाता। तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं। कतमे तयो?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame tayo?
There are teachings grouped by three that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by three?
तीणि अकुसलमूलानि—लोभो अकुसलमूलं, दोसो अकुसलमूलं, मोहो अकुसलमूलं।
Tīṇi akusalamūlāni—lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.
Three unskillful roots: greed, hate, and delusion.
तीणि कुसलमूलानि—अलोभो कुसलमूलं, अदोसो कुसलमूलं, अमोहो कुसलमूलं।
Tīṇi kusalamūlāni—alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.
Three skillful roots: non-greed, non-hate, and non-delusion.
तीणि दुच्चरितानि—कायदुच्चरितं, वचीदुच्चरितं, मनोदुच्चरितं।
Tīṇi duccaritāni—kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.
Three ways of performing bad conduct: by body, speech, and mind.
तीणि सुचरितानि—कायसुचरितं, वचीसुचरितं, मनोसुचरितं।
Tīṇi sucaritāni—kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.
Three ways of performing good conduct: by body, speech, and mind.
तयो अकुसलवितक्का—कामवितक्को, ब्यापादवितक्को, विहिंसावितक्को।
Tayo akusalavitakkā—kāmavitakko, byāpādavitakko, vihiṁsāvitakko.
Three unskillful thoughts: sensuality, malice, and cruelty.
तयो कुसलवितक्का—नेक्खम्मवितक्को, अब्यापादवितक्को, अविहिंसावितक्को।
Tayo kusalavitakkā—nekkhammavitakko, abyāpādavitakko, avihiṁsāvitakko.
Three skillful thoughts: renunciation, good will, and harmlessness.
तयो अकुसलसङ्कप्पा—कामसङ्कप्पो, ब्यापादसङ्कप्पो, विहिंसासङ्कप्पो।
Tayo akusalasaṅkappā—kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo.
Three unskillful intentions: sensuality, malice, and cruelty.
तयो कुसलसङ्कप्पा—नेक्खम्मसङ्कप्पो, अब्यापादसङ्कप्पो, अविहिंसासङ्कप्पो।
Tayo kusalasaṅkappā—nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo.
Three skillful intentions: renunciation, good will, and harmlessness.
तिस्सो अकुसलसञ्ञा—कामसञ्ञा, ब्यापादसञ्ञा, विहिंसासञ्ञा।
Tisso akusalasaññā—kāmasaññā, byāpādasaññā, vihiṁsāsaññā.
Three unskillful perceptions: sensuality, malice, and cruelty.
तिस्सो कुसलसञ्ञा—नेक्खम्मसञ्ञा, अब्यापादसञ्ञा, अविहिंसासञ्ञा।
Tisso kusalasaññā—nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā.
Three skillful perceptions: renunciation, good will, and harmlessness.
तिस्सो अकुसलधातुयो—कामधातु, ब्यापादधातु, विहिंसाधातु।
Tisso akusaladhātuyo—kāmadhātu, byāpādadhātu, vihiṁsādhātu.
Three unskillful elements: sensuality, malice, and cruelty.
तिस्सो कुसलधातुयो—नेक्खम्मधातु, अब्यापादधातु, अविहिंसाधातु।
Tisso kusaladhātuyo—nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu.
Three skillful elements: renunciation, good will, and harmlessness.
अपरापि तिस्सो धातुयो—कामधातु, रूपधातु, अरूपधातु।
Aparāpi tisso dhātuyo—kāmadhātu, rūpadhātu, arūpadhātu.
Another three elements: sensuality, form, and formlessness.
अपरापि तिस्सो धातुयो—रूपधातु, अरूपधातु, निरोधधातु।
Aparāpi tisso dhātuyo—rūpadhātu, arūpadhātu, nirodhadhātu.
Another three elements: form, formlessness, and cessation.
अपरापि तिस्सो धातुयो—हीनधातु, मज्झिमधातु, पणीतधातु।
Aparāpi tisso dhātuyo—hīnadhātu, majjhimadhātu, paṇītadhātu.
Another three elements: lower, middle, and higher.
तिस्सो तण्हा—कामतण्हा, भवतण्हा, विभवतण्हा।
Tisso taṇhā—kāmataṇhā, bhavataṇhā, vibhavataṇhā.
Three cravings: for sensual pleasures, to continue existence, and to end existence.
अपरापि तिस्सो तण्हा—कामतण्हा, रूपतण्हा, अरूपतण्हा।
Aparāpi tisso taṇhā—kāmataṇhā, rūpataṇhā, arūpataṇhā.
Another three cravings: sensuality, form, and formlessness.
अपरापि तिस्सो तण्हा—रूपतण्हा, अरूपतण्हा, निरोधतण्हा।
Aparāpi tisso taṇhā—rūpataṇhā, arūpataṇhā, nirodhataṇhā.
Another three cravings: form, formlessness, and cessation.
तीणि संयोजनानि—सक्कायदिट्ठि, विचिकिच्छा, सीलब्बतपरामासो।
Tīṇi saṁyojanāni—sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.
Three fetters: identity view, doubt, and misapprehension of precepts and observances.
तयो आसवा—कामासवो, भवासवो, अविज्जासवो।
Tayo āsavā—kāmāsavo, bhavāsavo, avijjāsavo.
Three defilements: sensuality, desire for continued existence, and ignorance.
तयो भवा—कामभवो, रूपभवो, अरूपभवो।
Tayo bhavā—kāmabhavo, rūpabhavo, arūpabhavo.
Three realms of existence: sensual, form, and formless.
तिस्सो एसना—कामेसना, भवेसना, ब्रह्मचरियेसना।
Tisso esanā—kāmesanā, bhavesanā, brahmacariyesanā.
Three searches: for sensual pleasures, for continued existence, and for a spiritual path.
तिस्सो विधा—सेय्योहमस्मीति विधा, सदिसोहमस्मीति विधा, हीनोहमस्मीति विधा।
Tisso vidhā—seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā.
Three kinds of discrimination: ‘I’m better’, ‘I’m equal’, and ‘I’m worse’.
तयो अद्धा—अतीतो अद्धा, अनागतो अद्धा, पच्चुप्पन्नो अद्धा।
Tayo addhā—atīto addhā, anāgato addhā, paccuppanno addhā.
Three periods: past, future, and present.
तयो अन्ता—सक्कायो अन्तो, सक्कायसमुदयो अन्तो, सक्कायनिरोधो अन्तो।
Tayo antā—sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto.
Three extremes: identity, the origin of identity, and the cessation of identity.
तिस्सो वेदना—सुखा वेदना, दुक्खा वेदना, अदुक्खमसुखा वेदना।
Tisso vedanā—sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Three feelings: pleasure, pain, and neutral.
तिस्सो दुक्खता—दुक्खदुक्खता, सङ्खारदुक्खता, विपरिणामदुक्खता।
Tisso dukkhatā—dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.
Three forms of suffering: the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing.
तयो रासी—मिच्छत्तनियतो रासि, सम्मत्तनियतो रासि, अनियतो रासि।
Tayo rāsī—micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi.
Three heaps: the heap of surety in the wrong way, the heap of surety in the right way, and the heap of lack of surety.
तयो तमा—अतीतं वा अद्धानं आरब्भ कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति, अनागतं वा अद्धानं आरब्भ कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति, एतरहि वा पच्चुप्पन्नं अद्धानं आरब्भ कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति।
Tayo tamā—atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati.
Three darknesses: one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present.
तीणि तथागतस्स अरक्खेय्यानि—परिसुद्धकायसमाचारो आवुसो तथागतो, नत्थि तथागतस्स कायदुच्चरितं, यं तथागतो रक्खेय्य: ‘मा मे इदं परो अञ्ञासीऽति। परिसुद्धवचीसमाचारो आवुसो, तथागतो, नत्थि तथागतस्स वचीदुच्चरितं, यं तथागतो रक्खेय्य: ‘मा मे इदं परो अञ्ञासीऽति। परिसुद्धमनोसमाचारो, आवुसो, तथागतो, नत्थि तथागतस्स मनोदुच्चरितं यं तथागतो रक्खेय्य: ‘मा मे इदं परो अञ्ञासीऽति।
Tīṇi tathāgatassa arakkheyyāni—parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya: ‘mā me idaṁ paro aññāsī’ti. Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya: ‘mā me idaṁ paro aññāsī’ti. Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya: ‘mā me idaṁ paro aññāsī’ti.
Three things a Realized One need not hide: The Realized One’s behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking: ‘Don’t let others find this out about me!’
तयो किञ्चना—रागो किञ्चनं, दोसो किञ्चनं, मोहो किञ्चनं।
Tayo kiñcanā—rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ.
Three possessions: greed, hate, and delusion.
तयो अग्गी—रागग्गि, दोसग्गि, मोहग्गि।
Tayo aggī—rāgaggi, dosaggi, mohaggi.
Three fires: greed, hate, and delusion.
अपरेपि तयो अग्गी—आहुनेय्यग्गि, गहपतग्गि, दक्खिणेय्यग्गि।
Aparepi tayo aggī—āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.
Another three fires: a fire for those worthy of offerings dedicated to the gods, a fire for householders, and a fire for those worthy of a religious donation.
तिविधेन रूपसङ्गहो—सनिदस्सनसप्पटिघं रूपं, अनिदस्सनसप्पटिघं रूपं, अनिदस्सनअप्पटिघं रूपं।
Tividhena rūpasaṅgaho—sanidassanasappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassanaappaṭighaṁ rūpaṁ.
Threefold classification of the physical: visible and resistant, invisible and resistant, and invisible and non-resistant.
तयो सङ्खारा—पुञ्ञाभिसङ्खारो, अपुञ्ञाभिसङ्खारो, आनेञ्जाभिसङ्खारो।
Tayo saṅkhārā—puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro.
Three choices: good choices, bad choices, and imperturbable choices.
तयो पुग्गला—सेक्खो पुग्गलो, असेक्खो पुग्गलो, नेवसेक्खो नासेक्खो पुग्गलो।
Tayo puggalā—sekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo.
Three individuals: a trainee, an adept, and one who is neither a trainee nor an adept.
तयो थेरा—जातिथेरो, धम्मथेरो, सम्मुतिथेरो।
Tayo therā—jātithero, dhammathero, sammutithero.
Three seniors: a senior by birth, a senior in the teaching, and a senior by convention.
तीणि पुञ्ञकिरियवत्थूनि—दानमयं पुञ्ञकिरियवत्थु, सीलमयं पुञ्ञकिरियवत्थु, भावनामयं पुञ्ञकिरियवत्थु।
Tīṇi puññakiriyavatthūni—dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu.
Three grounds for making merit: giving, ethical conduct, and meditation.
तीणि चोदनावत्थूनि—दिट्ठेन, सुतेन, परिसङ्काय।
Tīṇi codanāvatthūni—diṭṭhena, sutena, parisaṅkāya.
Three grounds for accusations: what is seen, heard, and suspected.
तिस्सो कामूपपत्तियो—सन्तावुसो सत्ता पच्चुपट्ठितकामा, ते पच्चुपट्ठितेसु कामेसु वसं वत्तेन्ति, सेय्यथापि मनुस्सा एकच्चे च देवा एकच्चे च विनिपातिका। अयं पठमा कामूपपत्ति। सन्तावुसो, सत्ता निम्मितकामा, ते निम्मिनित्वा निम्मिनित्वा कामेसु वसं वत्तेन्ति, सेय्यथापि देवा निम्मानरती। अयं दुतिया कामूपपत्ति। सन्तावुसो सत्ता परनिम्मितकामा, ते परनिम्मितेसु कामेसु वसं वत्तेन्ति, सेय्यथापि देवा परनिम्मितवसवत्ती। अयं ततिया कामूपपत्ति।
Tisso kāmūpapattiyo—santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamā kāmūpapatti. Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī. Ayaṁ dutiyā kāmūpapatti. Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī. Ayaṁ tatiyā kāmūpapatti.
Three kinds of sensual rebirth: There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld. This is the first kind of sensual rebirth. There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the Gods Who Love to Create. This is the second kind of sensual rebirth. There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the Gods Who Control the Creations of Others. This is the third kind of sensual rebirth.
तिस्सो सुखूपपत्तियो—सन्तावुसो सत्ता उप्पादेत्वा उप्पादेत्वा सुखं विहरन्ति, सेय्यथापि देवा ब्रह्मकायिका। अयं पठमा सुखूपपत्ति। सन्तावुसो, सत्ता सुखेन अभिसन्ना परिसन्ना परिपूरा परिप्फुटा। ते कदाचि करहचि उदानं उदानेन्ति: ‘अहो सुखं, अहो सुखन्ऽति, सेय्यथापि देवा आभस्सरा। अयं दुतिया सुखूपपत्ति। सन्तावुसो, सत्ता सुखेन अभिसन्ना परिसन्ना परिपूरा परिप्फुटा। ते सन्तंयेव तुसिता सुखं पटिसंवेदेन्ति, सेय्यथापि देवा सुभकिण्हा। अयं ततिया सुखूपपत्ति।
Tisso sukhūpapattiyo—santāvuso sattā9 uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā. Ayaṁ paṭhamā sukhūpapatti. Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. Te kadāci karahaci udānaṁ udānenti: ‘aho sukhaṁ, aho sukhan’ti, seyyathāpi devā ābhassarā. Ayaṁ dutiyā sukhūpapatti. Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. Te santaṁyeva tusitā10 sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā. Ayaṁ tatiyā sukhūpapatti.
Three kinds of pleasant rebirth: There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of Brahmā’s Host. This is the first pleasant rebirth. There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. Every so often they feel inspired to exclaim: ‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of streaming radiance. This is the second pleasant rebirth. There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. Since they’re truly content, they experience pleasure. Namely, the gods replete with glory. This is the third pleasant rebirth.
तिस्सो पञ्ञा—सेक्खा पञ्ञा, असेक्खा पञ्ञा, नेवसेक्खानासेक्खा पञ्ञा।
Tisso paññā—sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā.
Three kinds of wisdom: the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept.
अपरापि तिस्सो पञ्ञा—चिन्तामया पञ्ञा, सुतमया पञ्ञा, भावनामया पञ्ञा।
Aparāpi tisso paññā—cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.
Another three kinds of wisdom: wisdom produced by thought, learning, and meditation.
तीणावुधानि—सुतावुधं, पविवेकावुधं, पञ्ञावुधं।
Tīṇāvudhāni—sutāvudhaṁ, pavivekāvudhaṁ, paññāvudhaṁ.
Three weapons: learning, seclusion, and wisdom.
तीणिन्द्रियानि—अनञ्ञातञ्ञस्सामीतिन्द्रियं, अञ्ञिन्द्रियं, अञ्ञाताविन्द्रियं।
Tīṇindriyāni—anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.
Three faculties: the faculty of understanding that one’s enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened.
तीणि चक्खूनि—मंसचक्खु, दिब्बचक्खु, पञ्ञाचक्खु।
Tīṇi cakkhūni—maṁsacakkhu, dibbacakkhu, paññācakkhu.
Three eyes: the eye of the flesh, the eye of clairvoyance, and the eye of wisdom.
तिस्सो सिक्खा—अधिसीलसिक्खा, अधिचित्तसिक्खा, अधिपञ्ञासिक्खा।
Tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
Three trainings: in higher ethics, higher mind, and higher wisdom.
तिस्सो भावना—कायभावना, चित्तभावना, पञ्ञाभावना।
Tisso bhāvanā—kāyabhāvanā, cittabhāvanā, paññābhāvanā.
Three kinds of development: the development of physical endurance, the development of the mind, and the development of wisdom.
तीणि अनुत्तरियानि—दस्सनानुत्तरियं, पटिपदानुत्तरियं, विमुत्तानुत्तरियं।
Tīṇi anuttariyāni—dassanānuttariyaṁ, paṭipadānuttariyaṁ, vimuttānuttariyaṁ.
Three unsurpassable things: unsurpassable seeing, practice, and freedom.
तयो समाधी—सवितक्कसविचारो समाधि, अवितक्कविचारमत्तो समाधि, अवितक्कअविचारो समाधि।
Tayo samādhī—savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.
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.
अपरेपि तयो समाधी—सुञ्ञतो समाधि, अनिमित्तो समाधि, अप्पणिहितो समाधि।
Aparepi tayo samādhī—suññato samādhi, animitto samādhi, appaṇihito samādhi.
Another three kinds of immersion: emptiness, signless, and undirected.
तीणि सोचेय्यानि—कायसोचेय्यं, वचीसोचेय्यं, मनोसोचेय्यं।
Tīṇi soceyyāni—kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.
Three purities: purity of body, speech, and mind.
तीणि मोनेय्यानि—कायमोनेय्यं, वचीमोनेय्यं, मनोमोनेय्यं।
Tīṇi moneyyāni—kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.
Three kinds of sagacity: sagacity of body, speech, and mind.
तीणि कोसल्लानि—आयकोसल्लं, अपायकोसल्लं, उपायकोसल्लं।
Tīṇi kosallāni—āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ.
Three skills: skill in progress, skill in regress, and skill in means.
तयो मदा—आरोग्यमदो, योब्बनमदो, जीवितमदो।
Tayo madā—ārogyamado, yobbanamado, jīvitamado.
Three vanities: the vanity of health, the vanity of youth, and the vanity of life.
तीणि आधिपतेय्यानि—अत्ताधिपतेय्यं, लोकाधिपतेय्यं, धम्माधिपतेय्यं।
Tīṇi ādhipateyyāni—attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.
Three ways of putting something in charge: putting oneself, the world, or the teaching in charge.
तीणि कथावत्थूनि—अतीतं वा अद्धानं आरब्भ कथं कथेय्य: ‘एवं अहोसि अतीतमद्धानन्ऽति; अनागतं वा अद्धानं आरब्भ कथं कथेय्य: ‘एवं भविस्सति अनागतमद्धानन्ऽति; एतरहि वा पच्चुप्पन्नं अद्धानं आरब्भ कथं कथेय्य: ‘एवं होति एतरहि पच्चुप्पन्नं अद्धानन्ऽति।
Tīṇi kathāvatthūni—atītaṁ vā addhānaṁ ārabbha kathaṁ katheyya: ‘evaṁ ahosi atītamaddhānan’ti; anāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya: ‘evaṁ bhavissati anāgatamaddhānan’ti; etarahi vā paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya: ‘evaṁ hoti etarahi paccuppannaṁ addhānan’ti.
Three topics of discussion: You might discuss the past: ‘That is how it was in the past.’ You might discuss the future: ‘That is how it will be in the future.’ Or you might discuss the present: ‘This is how it is at present.’
तिस्सो विज्जा—पुब्बेनिवासानुस्सतिञाणं विज्जा, सत्तानं चुतूपपातेञाणं विज्जा, आसवानं खयेञाणं विज्जा।
Tisso vijjā—pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā.
Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
तयो विहारा—दिब्बो विहारो, ब्रह्मा विहारो, अरियो विहारो।
Tayo vihārā—dibbo vihāro, brahmā vihāro, ariyo vihāro.
Three meditative abidings: the heavenly meditation, the divine meditation, and the noble meditation.
तीणि पाटिहारियानि—इद्धिपाटिहारियं, आदेसनापाटिहारियं, अनुसासनीपाटिहारियं।
Tīṇi pāṭihāriyāni—iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.
Three demonstrations: The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.
इमे खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन तयो धम्मा सम्मदक्खाता। तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं।
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These are the teachings grouped by three that have been rightly explained by the Buddha. You should all recite these in concert.
४। चतुक्क
4. Catukka
4. Fours
अत्थि खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन चत्तारो धम्मा सम्मदक्खाता। तत्थ सब्बेहेव सङ्गायितब्बं, न विवदितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं। कतमे चत्तारो?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame cattāro?
There are teachings grouped by four that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by four?
चत्तारो सतिपट्ठाना। इधावुसो, भिक्खु काये कायानुपस्सी विहरति आतापी सम्पजानो सतिमा, विनेय्य लोके अभिज्झादोमनस्सं। वेदनासु वेदनानुपस्सी …पे… चित्ते चित्तानुपस्सी …पे… धम्मेसु धम्मानुपस्सी विहरति आतापी सम्पजानो सतिमा विनेय्य लोके अभिज्झादोमनस्सं।
Cattāro satipaṭṭhānā. Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
Four kinds of mindfulness meditation: It’s when 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.
चत्तारो सम्मप्पधाना। इधावुसो, भिक्खु अनुप्पन्नानं पापकानं अकुसलानं धम्मानं अनुप्पादाय छन्दं जनेति वायमति वीरियं आरभति चित्तं पग्गण्हाति पदहति। उप्पन्नानं पापकानं अकुसलानं धम्मानं पहानाय छन्दं जनेति वायमति वीरियं आरभति चित्तं पग्गण्हाति पदहति। अनुप्पन्नानं कुसलानं धम्मानं उप्पादाय छन्दं जनेति वायमति वीरियं आरभति चित्तं पग्गण्हाति पदहति। उप्पन्नानं कुसलानं धम्मानं ठितिया असम्मोसाय भिय्योभावाय वेपुल्लाय भावनाय पारिपूरिया छन्दं जनेति वायमति वीरियं आरभति चित्तं पग्गण्हाति पदहति।
Cattāro sammappadhānā. Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
Four right efforts: A bhikkhu generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
चत्तारो इद्धिपादा। इधावुसो, भिक्खु छन्दसमाधिपधानसङ्खारसमन्नागतं इद्धिपादं भावेति। चित्तसमाधिपधानसङ्खारसमन्नागतं इद्धिपादं भावेति। वीरियसमाधिपधानसङ्खारसमन्नागतं इद्धिपादं भावेति। वीमंसासमाधिपधानसङ्खारसमन्नागतं इद्धिपादं भावेति।
Cattāro iddhipādā. Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.
Four bases of psychic power: A bhikkhu develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort.
चत्तारि झानानि। इधावुसो, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति। पीतिया च विरागा उपेक्खको च विहरति सतो च सम्पजानो, सुखञ्च कायेन पटिसंवेदेति, यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहरति। सुखस्स च पहाना दुक्खस्स च पहाना, पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा, अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति।
Cattāri jhānāni. Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ11 upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ12 upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ13 upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ14 upasampajja viharati.
Four jhānas: A bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 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.
चतस्सो समाधिभावना। अत्थावुसो, समाधिभावना भाविता बहुलीकता दिट्ठधम्मसुखविहाराय संवत्तति। अत्थावुसो, समाधिभावना भाविता बहुलीकता ञाणदस्सनपटिलाभाय संवत्तति। अत्थावुसो समाधिभावना भाविता बहुलीकता सतिसम्पजञ्ञाय संवत्तति। अत्थावुसो समाधिभावना भाविता बहुलीकता आसवानं खयाय संवत्तति।
Catasso samādhibhāvanā. Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati. Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati. Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati. Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
Four ways of developing immersion further: There is a way of developing immersion further that leads to blissful meditation in the present life. There is a way of developing immersion further that leads to gaining knowledge and vision. There is a way of developing immersion further that leads to mindfulness and awareness. There is a way of developing immersion further that leads to the ending of defilements.
कतमा चावुसो, समाधिभावना भाविता बहुलीकता दिट्ठधम्मसुखविहाराय संवत्तति? इधावुसो, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं … पे… चतुत्थं झानं उपसम्पज्ज विहरति। अयं, आवुसो, समाधिभावना भाविता बहुलीकता दिट्ठधम्मसुखविहाराय संवत्तति।
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ … pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
And what is the way of developing immersion further that leads to blissful meditation in the present life? It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … fourth jhāna. This is the way of developing immersion further that leads to blissful meditation in the present life.
कतमा चावुसो, समाधिभावना भाविता बहुलीकता ञाणदस्सनपटिलाभाय संवत्तति? इधावुसो, भिक्खु आलोकसञ्ञं मनसि करोति, दिवासञ्ञं अधिट्ठाति यथा दिवा तथा रत्तिं, यथा रत्तिं तथा दिवा। इति विवटेन चेतसा अपरियोनद्धेन सप्पभासं चित्तं भावेति। अयं, आवुसो, समाधिभावना भाविता बहुलीकता ञाणदस्सनपटिलाभाय संवत्तति।
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati? Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.
And what is the way of developing immersion further that leads to gaining knowledge and vision? A bhikkhu focuses on the perception of light, concentrating on the perception of day regardless of whether it’s night or day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. This is the way of developing immersion further that leads to gaining knowledge and vision.
कतमा चावुसो, समाधिभावना भाविता बहुलीकता सतिसम्पजञ्ञाय संवत्तति? इधावुसो, भिक्खुनो विदिता वेदना उप्पज्जन्ति, विदिता उपट्ठहन्ति, विदिता अब्भत्थं गच्छन्ति। विदिता सञ्ञा उप्पज्जन्ति, विदिता उपट्ठहन्ति, विदिता अब्भत्थं गच्छन्ति। विदिता वितक्का उप्पज्जन्ति, विदिता उपट्ठहन्ति, विदिता अब्भत्थं गच्छन्ति। अयं, आवुसो, समाधिभावना भाविता बहुलीकता सतिसम्पजञ्ञाय संवत्तति।
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati? Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
And what is the way of developing immersion further that leads to mindfulness and awareness? A bhikkhu knows feelings as they arise, as they remain, and as they go away. They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. This is the way of developing immersion further that leads to mindfulness and awareness.
कतमा चावुसो, समाधिभावना भाविता बहुलीकता आसवानं खयाय संवत्तति? इधावुसो, भिक्खु पञ्चसु उपादानक्खन्धेसु उदयब्बयानुपस्सी विहरति। इति रूपं, इति रूपस्स समुदयो, इति रूपस्स अत्थङ्गमो। इति वेदना …पे… इति सञ्ञा … इति सङ्खारा … इति विञ्ञाणं, इति विञ्ञाणस्स समुदयो, इति विञ्ञाणस्स अत्थङ्गमो। अयं, आवुसो, समाधिभावना भाविता बहुलीकता आसवानं खयाय संवत्तति।
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati? Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati. Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo. Iti vedanā …pe… iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
And what is the way of developing immersion further that leads to the ending of defilements? 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 are feelings … perceptions … choices … consciousness, such is the origin of consciousness, such is the ending of consciousness.’ This is the way of developing immersion further that leads to the ending of defilements.
चतस्सो अप्पमञ्ञा। इधावुसो, भिक्खु मेत्तासहगतेन चेतसा एकं दिसं फरित्वा विहरति। तथा दुतियं। तथा ततियं। तथा चतुत्थं। इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं मेत्तासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति। करुणासहगतेन चेतसा …पे… मुदितासहगतेन चेतसा …पे… उपेक्खासहगतेन चेतसा एकं दिसं फरित्वा विहरति। तथा दुतियं। तथा ततियं। तथा चतुत्थं। इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं उपेक्खासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति।
Catasso appamaññā. Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena15 pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Four limitless states: A bhikkhu meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
चत्तारो आरुप्पा। इधावुसो, भिक्खु सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति 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।
Cattāro āruppā. Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti 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.
Four formless states: A bhikkhu, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. 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.
चत्तारि अपस्सेनानि। इधावुसो, भिक्खु सङ्खायेकं पटिसेवति, सङ्खायेकं अधिवासेति, सङ्खायेकं परिवज्जेति, सङ्खायेकं विनोदेति।
Cattāri apassenāni. Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
Four supports: After appraisal, a bhikkhu uses some things, endures some things, avoids some things, and gets rid of some things.
चत्तारो अरियवंसा। इधावुसो, भिक्खु सन्तुट्ठो होति इतरीतरेन चीवरेन, इतरीतरचीवरसन्तुट्ठिया च वण्णवादी, न च चीवरहेतु अनेसनं अप्पतिरूपं आपज्जति; अलद्धा च चीवरं न परितस्सति, लद्धा च चीवरं अगधितो अमुच्छितो अनज्झापन्नो आदीनवदस्सावी निस्सरणपञ्ञो परिभुञ्जति; ताय च पन इतरीतरचीवरसन्तुट्ठिया नेवत्तानुक्कंसेति न परं वम्भेति। यो हि तत्थ दक्खो अनलसो सम्पजानो पटिस्सतो, अयं वुच्चतावुसो: ‘भिक्खु पोराणे अग्गञ्ञे अरियवंसे ठितोऽ।
Cattāro ariyavaṁsā. Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito16 amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Four noble traditions: A bhikkhu is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down. A bhikkhu who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.
पुन चपरं, आवुसो, भिक्खु सन्तुट्ठो होति इतरीतरेन पिण्डपातेन, इतरीतरपिण्डपातसन्तुट्ठिया च वण्णवादी, न च पिण्डपातहेतु अनेसनं अप्पतिरूपं आपज्जति; अलद्धा च पिण्डपातं न परितस्सति, लद्धा च पिण्डपातं अगधितो अमुच्छितो अनज्झापन्नो आदीनवदस्सावी निस्सरणपञ्ञो परिभुञ्जति; ताय च पन इतरीतरपिण्डपातसन्तुट्ठिया नेवत्तानुक्कंसेति न परं वम्भेति। यो हि तत्थ दक्खो अनलसो सम्पजानो पटिस्सतो, अयं वुच्चतावुसो: ‘भिक्खु पोराणे अग्गञ्ञे अरियवंसे ठितोऽ।
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Furthermore, a bhikkhu is content with any kind of almsfood …
पुन चपरं, आवुसो, भिक्खु सन्तुट्ठो होति इतरीतरेन सेनासनेन, इतरीतरसेनासनसन्तुट्ठिया च वण्णवादी, न च सेनासनहेतु अनेसनं अप्पतिरूपं आपज्जति; अलद्धा च सेनासनं न परितस्सति, लद्धा च सेनासनं अगधितो अमुच्छितो अनज्झापन्नो आदीनवदस्सावी निस्सरणपञ्ञो परिभुञ्जति; ताय च पन इतरीतरसेनासनसन्तुट्ठिया नेवत्तानुक्कंसेति न परं वम्भेति। यो हि तत्थ दक्खो अनलसो सम्पजानो पटिस्सतो, अयं वुच्चतावुसो: ‘भिक्खु पोराणे अग्गञ्ञे अरियवंसे ठितोऽ।
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Furthermore, a bhikkhu is content with any kind of lodgings …
पुन चपरं, आवुसो, भिक्खु पहानारामो होति पहानरतो, भावनारामो होति भावनारतो; ताय च पन पहानारामताय पहानरतिया भावनारामताय भावनारतिया नेवत्तानुक्कंसेति न परं वम्भेति। यो हि तत्थ दक्खो अनलसो सम्पजानो पटिस्सतो अयं वुच्चतावुसो: ‘भिक्खु पोराणे अग्गञ्ञे अरियवंसे ठितोऽ।
Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.
Furthermore, a bhikkhu enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation. A bhikkhu who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.
चत्तारि पधानानि। संवरपधानं पहानपधानं भावनापधानं अनुरक्खणापधानं। कतमञ्चावुसो, संवरपधानं? इधावुसो, भिक्खु चक्खुना रूपं दिस्वा न निमित्तग्गाही होति नानुब्यञ्जनग्गाही। यत्वाधिकरणमेनं चक्खुन्द्रियं असंवुतं विहरन्तं अभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सवेय्युं, तस्स संवराय पटिपज्जति, रक्खति चक्खुन्द्रियं, चक्खुन्द्रिये संवरं आपज्जति। सोतेन सद्दं सुत्वा … घानेन गन्धं घायित्वा … जिव्हाय रसं सायित्वा … कायेन फोट्ठब्बं फुसित्वा … मनसा धम्मं विञ्ञाय न निमित्तग्गाही होति नानुब्यञ्जनग्गाही। यत्वाधिकरणमेनं मनिन्द्रियं असंवुतं विहरन्तं अभिज्झादोमनस्सा पापका अकुसला धम्मा अन्वास्सवेय्युं, तस्स संवराय पटिपज्जति, रक्खति मनिन्द्रियं, मनिन्द्रिये संवरं आपज्जति। इदं वुच्चतावुसो, संवरपधानं।
Cattāri padhānāni. Saṁvarapadhānaṁ pahānapadhānaṁ bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ. Katamañcāvuso, saṁvarapadhānaṁ? Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. Idaṁ vuccatāvuso, saṁvarapadhānaṁ.
Four efforts: The efforts to restrain, to give up, to develop, and to preserve. And what is the effort to restrain? When a bhikkhu sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the effort to restrain.
कतमञ्चावुसो, पहानपधानं? इध, भिक्खवे, भिक्खु उप्पन्नं कामवितक्कं नाधिवासेति पजहति विनोदेति ब्यन्तिं करोति अनभावं गमेति; उप्पन्नं ब्यापादवितक्कं …पे… उप्पन्नं विहिंसावितक्कं …पे… उप्पन्नुप्पन्ने पापके अकुसले धम्मे नाधिवासेति पजहति विनोदेति ब्यन्तिं करोति अनभावं गमेति। इदं वुच्चतावुसो, पहानपधानं।
Katamañcāvuso, pahānapadhānaṁ? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti; uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti. Idaṁ vuccatāvuso, pahānapadhānaṁ.
And what is the effort to give up? It’s when a bhikkhu doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. This is called the effort to give up.
कतमञ्चावुसो, भावनापधानं? इध, भिक्खवे, भिक्खु सतिसम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं, धम्मविचयसम्बोज्झङ्गं भावेति … वीरियसम्बोज्झङ्गं भावेति … पीतिसम्बोज्झङ्गं भावेति … पस्सद्धिसम्बोज्झङ्गं भावेति … समाधिसम्बोज्झङ्गं भावेति … उपेक्खासम्बोज्झङ्गं भावेति विवेकनिस्सितं विरागनिस्सितं निरोधनिस्सितं वोस्सग्गपरिणामिं। इदं वुच्चतावुसो, भावनापधानं।
Katamañcāvuso, bhāvanāpadhānaṁ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, dhammavicayasambojjhaṅgaṁ bhāveti … vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Idaṁ vuccatāvuso, bhāvanāpadhānaṁ.
And what is the effort to develop? It’s when a bhikkhu develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the effort to develop.
कतमञ्चावुसो, अनुरक्खणापधानं? इधावुसो, भिक्खु उप्पन्नं भद्रकं समाधिनिमित्तं अनुरक्खति—अट्ठिकसञ्ञं, पुळुवकसञ्ञं, विनीलकसञ्ञं, विच्छिद्दकसञ्ञं, उद्धुमातकसञ्ञं। इदं वुच्चतावुसो, अनुरक्खणापधानं।
Katamañcāvuso, anurakkhaṇāpadhānaṁ? Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ17 samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ. Idaṁ vuccatāvuso, anurakkhaṇāpadhānaṁ.
And what is the effort to preserve? It’s when a bhikkhu preserves a meditation subject that’s a fine foundation of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. This is called the effort to preserve.
चत्तारि ञाणानि—धम्मे ञाणं, अन्वये ञाणं, परिये ञाणं, सम्मुतिया ञाणं।
Cattāri ñāṇāni—dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ.
Four knowledges: knowledge of the present phenomena, inferential knowledge, knowledge of others’ minds, and conventional knowledge.
अपरानिपि चत्तारि ञाणानि—दुक्खे ञाणं, दुक्खसमुदये ञाणं, दुक्खनिरोधे ञाणं, दुक्खनिरोधगामिनिया पटिपदाय ञाणं।
Aparānipi cattāri ñāṇāni—dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
Another four knowledges: knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
चत्तारि सोतापत्तियङ्गानि—सप्पुरिससंसेवो, सद्धम्मस्सवनं, योनिसोमनसिकारो, धम्मानुधम्मप्पटिपत्ति।
Cattāri sotāpattiyaṅgāni—sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti.
Four factors of stream-entry: associating with good people, listening to the true teaching, rational application of mind, and practicing in line with the teaching.
चत्तारि सोतापन्नस्स अङ्गानि। इधावुसो, अरियसावको बुद्धे अवेच्चप्पसादेन समन्नागतो होति: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो, भगवाऽति। धम्मे अवेच्चप्पसादेन समन्नागतो होति: ‘स्वाक्खातो भगवता धम्मो सन्दिट्ठिको अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूहीऽति। सङ्घे अवेच्चप्पसादेन समन्नागतो होति: ‘सुप्पटिपन्नो भगवतो सावकसङ्घो उजुप्पटिपन्नो भगवतो सावकसङ्घो ञायप्पटिपन्नो भगवतो सावकसङ्घो सामीचिप्पटिपन्नो भगवतो सावकसङ्घो यदिदं चत्तारि पुरिसयुगानि अट्ठ पुरिसपुग्गला, एस भगवतो सावकसङ्घो आहुनेय्यो पाहुनेय्यो दक्खिणेय्यो अञ्जलिकरणीयो अनुत्तरं पुञ्ञक्खेत्तं लोकस्साऽति। अरियकन्तेहि सीलेहि समन्नागतो होति अखण्डेहि अच्छिद्देहि असबलेहि अकम्मासेहि भुजिस्सेहि विञ्ञुप्पसत्थेहि अपरामट्ठेहि समाधिसंवत्तनिकेहि।
Cattāri sotāpannassa aṅgāni. Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho, bhagavā’ti. Dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko18 paccattaṁ veditabbo viññūhī’ti. Saṅghe aveccappasādena samannāgato hoti: ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.
Four factors of a stream-enterer: A noble disciple has experiential confidence in the Buddha: ‘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 have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
चत्तारि सामञ्ञफलानि—सोतापत्तिफलं, सकदागामिफलं, अनागामिफलं, अरहत्तफलं।
Cattāri sāmaññaphalāni—sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.
Four fruits of the ascetic life: stream-entry, once-return, non-return, and perfection.
चतस्सो धातुयो—पथवीधातु, आपोधातु, तेजोधातु, वायोधातु।
Catasso dhātuyo—pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
Four elements: earth, water, fire, and air.
चत्तारो आहारा—कबळीकारो आहारो ओळारिको वा सुखुमो वा, फस्सो दुतियो, मनोसञ्चेतना ततिया, विञ्ञाणं चतुत्थं।
Cattāro āhārā—kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
Four foods: solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
चतस्सो विञ्ञाणट्ठितियो। रूपूपायं वा, आवुसो, विञ्ञाणं तिट्ठमानं तिट्ठति रूपारम्मणं रूपप्पतिट्ठं नन्दूपसेचनं वुद्धिं विरूळ्हिं वेपुल्लं आपज्जति; वेदनूपायं वा आवुसो … सञ्ञूपायं वा, आवुसो …पे… सङ्खारूपायं वा, आवुसो, विञ्ञाणं तिट्ठमानं तिट्ठति सङ्खारारम्मणं सङ्खारप्पतिट्ठं नन्दूपसेचनं वुद्धिं विरूळ्हिं वेपुल्लं आपज्जति।
Catasso viññāṇaṭṭhitiyo. Rūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati rūpārammaṇaṁ19 rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati; vedanūpāyaṁ vā āvuso … saññūpāyaṁ vā, āvuso …pe… saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati.
Four bases for consciousness to remain: As long as consciousness remains, it remains involved with form, supported by form, founded on form. And with a sprinkle of relishing, it grows, increases, and matures. Or consciousness remains involved with feeling … Or consciousness remains involved with perception … Or as long as consciousness remains, it remains involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it grows, increases, and matures.
चत्तारि अगतिगमनानि—छन्दागतिं गच्छति, दोसागतिं गच्छति, मोहागतिं गच्छति, भयागतिं गच्छति।
Cattāri agatigamanāni—chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati.
Four prejudices: making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
चत्तारो तण्हुप्पादा—चीवरहेतु वा, आवुसो, भिक्खुनो तण्हा उप्पज्जमाना उप्पज्जति; पिण्डपातहेतु वा, आवुसो, भिक्खुनो तण्हा उप्पज्जमाना उप्पज्जति; सेनासनहेतु वा, आवुसो, भिक्खुनो तण्हा उप्पज्जमाना उप्पज्जति; इतिभवाभवहेतु वा, आवुसो, भिक्खुनो तण्हा उप्पज्जमाना उप्पज्जति।
Cattāro taṇhuppādā—cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.
Four things that give rise to craving: Craving arises in a bhikkhu for the sake of robes, almsfood, lodgings, or rebirth in this or that state.
चतस्सो पटिपदा—दुक्खा पटिपदा दन्धाभिञ्ञा, दुक्खा पटिपदा खिप्पाभिञ्ञा, सुखा पटिपदा दन्धाभिञ्ञा, सुखा पटिपदा खिप्पाभिञ्ञा।
Catasso paṭipadā—dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Four ways of practice: painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.
अपरापि चतस्सो पटिपदा—अक्खमा पटिपदा, खमा पटिपदा, दमा पटिपदा, समा पटिपदा।
Aparāpi catasso paṭipadā—akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.
Another four ways of practice: impatient practice, patient practice, taming practice, and calming practice.
चत्तारि धम्मपदानि—अनभिज्झा धम्मपदं, अब्यापादो धम्मपदं, सम्मासति धम्मपदं, सम्मासमाधि धम्मपदं।
Cattāri dhammapadāni—anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ.
Four footprints of the Dhamma: contentment, good will, right mindfulness, and right immersion.
चत्तारि धम्मसमादानानि—अत्थावुसो, धम्मसमादानं पच्चुप्पन्नदुक्खञ्चेव आयतिञ्च दुक्खविपाकं। अत्थावुसो, धम्मसमादानं पच्चुप्पन्नदुक्खं आयतिं सुखविपाकं। अत्थावुसो, धम्मसमादानं पच्चुप्पन्नसुखं आयतिं दुक्खविपाकं। अत्थावुसो, धम्मसमादानं पच्चुप्पन्नसुखञ्चेव आयतिञ्च सुखविपाकं।
Cattāri dhammasamādānāni—atthāvuso, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. Atthāvuso, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. Atthāvuso, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. Atthāvuso, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
Four ways of taking up practices: There is a way of taking up practices that is painful now and results in future pain. There is a way of taking up practices that is painful now but results in future pleasure. There is a way of taking up practices that is pleasant now but results in future pain. There is a way of taking up practices that is pleasant now and results in future pleasure.
चत्तारो धम्मक्खन्धा—सीलक्खन्धो, समाधिक्खन्धो, पञ्ञाक्खन्धो, विमुत्तिक्खन्धो।
Cattāro dhammakkhandhā—sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.
Four spectrums of the teaching: ethics, immersion, wisdom, and freedom.
चत्तारि बलानि—वीरियबलं, सतिबलं, समाधिबलं, पञ्ञाबलं।
Cattāri balāni—vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
Four powers: energy, mindfulness, immersion, and wisdom.
चत्तारि अधिट्ठानानि—पञ्ञाधिट्ठानं, सच्चाधिट्ठानं, चागाधिट्ठानं, उपसमाधिट्ठानं।
Cattāri adhiṭṭhānāni—paññādhiṭṭhānaṁ, saccādhiṭṭhānaṁ, cāgādhiṭṭhānaṁ, upasamādhiṭṭhānaṁ.
Four foundations: the foundations of wisdom, truth, generosity, and peace.
चत्तारि पञ्हब्याकरणानि—एकंसब्याकरणीयो पञ्हो, पटिपुच्छाब्याकरणीयो पञ्हो, विभज्जब्याकरणीयो पञ्हो, ठपनीयो पञ्हो।
Cattāri pañhabyākaraṇāni—ekaṁsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.
Four ways of answering questions: There is a question that should be answered definitively. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside.
चत्तारि कम्मानि—अत्थावुसो, कम्मं कण्हं कण्हविपाकं। अत्थावुसो, कम्मं सुक्कं सुक्कविपाकं। अत्थावुसो, कम्मं कण्हसुक्कं कण्हसुक्कविपाकं। अत्थावुसो, कम्मं अकण्हअसुक्कं अकण्हअसुक्कविपाकं कम्मक्खयाय संवत्तति।
Cattāri kammāni—atthāvuso, kammaṁ kaṇhaṁ kaṇhavipākaṁ. Atthāvuso, kammaṁ sukkaṁ sukkavipākaṁ. Atthāvuso, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. Atthāvuso, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.
Four deeds: There are deeds that are dark with dark result. There are deeds that are bright with bright result. There are deeds that are dark and bright with dark and bright result. There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
चत्तारो सच्छिकरणीया धम्मा—पुब्बेनिवासो सतिया सच्छिकरणीयो; सत्तानं चुतूपपातो चक्खुना सच्छिकरणीयो; अट्ठ विमोक्खा कायेन सच्छिकरणीया; आसवानं खयो पञ्ञाय सच्छिकरणीयो।
Cattāro sacchikaraṇīyā dhammā—pubbenivāso satiyā sacchikaraṇīyo; sattānaṁ cutūpapāto cakkhunā sacchikaraṇīyo; aṭṭha vimokkhā kāyena sacchikaraṇīyā; āsavānaṁ khayo paññāya sacchikaraṇīyo.
Four things to be realized: Past lives are to be realized with recollection. The passing away and rebirth of sentient beings is to be realized with vision. The eight liberations are to be realized with direct meditative experience. The ending of defilements is to be realized with wisdom.
चत्तारो ओघा—कामोघो, भवोघो, दिट्ठोघो, अविज्जोघो।
Cattāro oghā—kāmogho, bhavogho, diṭṭhogho, avijjogho.
Four floods: the floods of sensuality, desire for rebirth, views, and ignorance.
चत्तारो योगा—कामयोगो, भवयोगो, दिट्ठियोगो, अविज्जायोगो।
Cattāro yogā—kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.
Four yokes: the yokes of sensuality, desire for rebirth, views, and ignorance.
चत्तारो विसञ्ञोगा—कामयोगविसञ्ञोगो, भवयोगविसञ्ञोगो, दिट्ठियोगविसञ्ञोगो, अविज्जायोगविसञ्ञोगो।
Cattāro visaññogā—kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.
Four unyokings: unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.
चत्तारो गन्था—अभिज्झा कायगन्थो, ब्यापादो कायगन्थो, सीलब्बतपरामासो कायगन्थो, इदंसच्चाभिनिवेसो कायगन्थो।
Cattāro ganthā—abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho.
Four ties: the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.
चत्तारि उपादानानि—कामुपादानं, दिट्ठुपादानं, सीलब्बतुपादानं, अत्तवादुपादानं।
Cattāri upādānāni—kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
Four kinds of grasping: grasping at sensual pleasures, views, precepts and observances, and theories of a self.
चतस्सो योनियो—अण्डजयोनि, जलाबुजयोनि, संसेदजयोनि, ओपपातिकयोनि।
Catasso yoniyo—aṇḍajayoni, jalābujayoni, saṁsedajayoni, opapātikayoni.
Four kinds of reproduction: reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.
चतस्सो गब्भावक्कन्तियो। इधावुसो, एकच्चो असम्पजानो मातुकुच्छिं ओक्कमति, असम्पजानो मातुकुच्छिस्मिं ठाति, असम्पजानो मातुकुच्छिम्हा निक्खमति, अयं पठमा गब्भावक्कन्ति। पुन चपरं, आवुसो, इधेकच्चो सम्पजानो मातुकुच्छिं ओक्कमति, असम्पजानो मातुकुच्छिस्मिं ठाति, असम्पजानो मातुकुच्छिम्हा निक्खमति, अयं दुतिया गब्भावक्कन्ति। पुन चपरं, आवुसो, इधेकच्चो सम्पजानो मातुकुच्छिं ओक्कमति, सम्पजानो मातुकुच्छिस्मिं ठाति, असम्पजानो मातुकुच्छिम्हा निक्खमति, अयं ततिया गब्भावक्कन्ति। पुन चपरं, आवुसो, इधेकच्चो सम्पजानो मातुकुच्छिं ओक्कमति, सम्पजानो मातुकुच्छिस्मिं ठाति, सम्पजानो मातुकुच्छिम्हा निक्खमति, अयं चतुत्था गब्भावक्कन्ति।
Catasso gabbhāvakkantiyo. Idhāvuso, ekacco asampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ paṭhamā gabbhāvakkanti. Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ dutiyā gabbhāvakkanti. Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ tatiyā gabbhāvakkanti. Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṁ catutthā gabbhāvakkanti.
Four kinds of conception: Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception. Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception. Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception. Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.
चत्तारो अत्तभावपटिलाभा। अत्थावुसो, अत्तभावपटिलाभो, यस्मिं अत्तभावपटिलाभे अत्तसञ्चेतनायेव कमति, नो परसञ्चेतना। अत्थावुसो, अत्तभावपटिलाभो, यस्मिं अत्तभावपटिलाभे परसञ्चेतनायेव कमति, नो अत्तसञ्चेतना। अत्थावुसो, अत्तभावपटिलाभो, यस्मिं अत्तभावपटिलाभे अत्तसञ्चेतना चेव कमति परसञ्चेतना च। अत्थावुसो, अत्तभावपटिलाभो, यस्मिं अत्तभावपटिलाभे नेव अत्तसञ्चेतना कमति, नो परसञ्चेतना।
Cattāro attabhāvapaṭilābhā. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.
Four kinds of reincarnation: There is a reincarnation where only one’s own intention is effective, not that of others. There is a reincarnation where only the intention of others is effective, not one’s own. There is a reincarnation where both one’s own and others’ intentions are effective. There is a reincarnation where neither one’s own nor others’ intentions are effective.
चतस्सो दक्खिणाविसुद्धियो। अत्थावुसो, दक्खिणा दायकतो विसुज्झति नो पटिग्गाहकतो। अत्थावुसो, दक्खिणा पटिग्गाहकतो विसुज्झति नो दायकतो। अत्थावुसो, दक्खिणा नेव दायकतो विसुज्झति नो पटिग्गाहकतो। अत्थावुसो, दक्खिणा दायकतो चेव विसुज्झति पटिग्गाहकतो च।
Catasso dakkhiṇāvisuddhiyo. Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato. Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato. Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
Four ways of purifying a religious donation: There’s a religious donation that’s purified by the giver, not the recipient. There’s a religious donation that’s purified by the recipient, not the giver. There’s a religious donation that’s purified by neither the giver nor the recipient. There’s a religious donation that’s purified by both the giver and the recipient.
चत्तारि सङ्गहवत्थूनि—दानं, पेय्यवज्जं, अत्थचरिया, समानत्तता।
Cattāri saṅgahavatthūni—dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.
Four ways of being inclusive: giving, kindly words, taking care, and equality.
चत्तारो अनरियवोहारा—मुसावादो, पिसुणावाचा, फरुसावाचा, सम्फप्पलापो।
Cattāro anariyavohārā—musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.
Four ignoble expressions: speech that’s false, divisive, harsh, or nonsensical.
चत्तारो अरियवोहारा—मुसावादा वेरमणी, पिसुणाय वाचाय वेरमणी, फरुसाय वाचाय वेरमणी, सम्फप्पलापा वेरमणी।
Cattāro ariyavohārā—musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.
Four noble expressions: refraining from speech that’s false, divisive, harsh, or nonsensical.
अपरेपि चत्तारो अनरियवोहारा—अदिट्ठे दिट्ठवादिता, अस्सुते सुतवादिता, अमुते मुतवादिता, अविञ्ञाते विञ्ञातवादिता।
Aparepi cattāro anariyavohārā—adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.
Another four ignoble expressions: saying you’ve seen, heard, thought, or known something, but you haven’t.
अपरेपि चत्तारो अरियवोहारा—अदिट्ठे अदिट्ठवादिता, अस्सुते अस्सुतवादिता, अमुते अमुतवादिता, अविञ्ञाते अविञ्ञातवादिता।
Aparepi cattāro ariyavohārā—adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.
Another four noble expressions: saying you haven’t seen, heard, thought, or known something, and you haven’t.
अपरेपि चत्तारो अनरियवोहारा—दिट्ठे अदिट्ठवादिता, सुते अस्सुतवादिता, मुते अमुतवादिता, विञ्ञाते अविञ्ञातवादिता।
Aparepi cattāro anariyavohārā—diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.
Another four ignoble expressions: saying you haven’t seen, heard, thought, or known something, and you have.
अपरेपि चत्तारो अरियवोहारा—दिट्ठे दिट्ठवादिता, सुते सुतवादिता, मुते मुतवादिता, विञ्ञाते विञ्ञातवादिता।
Aparepi cattāro ariyavohārā—diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.
Another four noble expressions: saying you’ve seen, heard, thought, or known something, and you have.
चत्तारो पुग्गला। इधावुसो, एकच्चो पुग्गलो अत्तन्तपो होति अत्तपरितापनानुयोगमनुयुत्तो। इधावुसो, एकच्चो पुग्गलो परन्तपो होति परपरितापनानुयोगमनुयुत्तो। इधावुसो, एकच्चो पुग्गलो अत्तन्तपो च होति अत्तपरितापनानुयोगमनुयुत्तो, परन्तपो च परपरितापनानुयोगमनुयुत्तो। इधावुसो, एकच्चो पुग्गलो नेव अत्तन्तपो होति न अत्तपरितापनानुयोगमनुयुत्तो न परन्तपो न परपरितापनानुयोगमनुयुत्तो। सो अनत्तन्तपो अपरन्तपो दिट्ठेव धम्मे निच्छातो निब्बुतो सीतीभूतो सुखप्पटिसंवेदी ब्रह्मभूतेन अत्तना विहरति।
Cattāro puggalā. Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto20 sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
Four persons: One person mortifies themselves, committed to the practice of mortifying themselves. One person mortifies others, committed to the practice of mortifying others. One person mortifies themselves and others, committed to the practice of mortifying themselves and others. One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. They live without wishes in the present life, extinguished, cooled, experiencing bliss, with self become divine.
अपरेपि चत्तारो पुग्गला। इधावुसो, एकच्चो पुग्गलो अत्तहिताय पटिपन्नो होति नो परहिताय। इधावुसो, एकच्चो पुग्गलो परहिताय पटिपन्नो होति नो अत्तहिताय। इधावुसो, एकच्चो पुग्गलो नेव अत्तहिताय पटिपन्नो होति नो परहिताय। इधावुसो, एकच्चो पुग्गलो अत्तहिताय चेव पटिपन्नो होति परहिताय च।
Aparepi cattāro puggalā. Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya. Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya. Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya. Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca.
Another four persons: One person practices to benefit themselves, but not others. One person practices to benefit others, but not themselves. One person practices to benefit neither themselves nor others. One person practices to benefit both themselves and others.
अपरेपि चत्तारो पुग्गला—तमो तमपरायनो, तमो जोतिपरायनो, जोति तमपरायनो, जोति जोतिपरायनो।
Aparepi cattāro puggalā—tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.
Another four persons: the dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.
अपरेपि चत्तारो पुग्गला—समणमचलो, समणपदुमो, समणपुण्डरीको, समणेसु समणसुखुमालो।
Aparepi cattāro puggalā—samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.
Another four persons: the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.
इमे खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन चत्तारो धम्मा सम्मदक्खाता; तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं।
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These are the teachings grouped by four that have been rightly explained by the Buddha. You should all recite these in concert.
पठमभाणवारो निट्ठितो।
Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is finished.
५। पञ्चक
5. Pañcaka
5. Fives
अत्थि खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन पञ्च धम्मा सम्मदक्खाता। तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं। कतमे पञ्च?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame pañca?
There are teachings grouped by five that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by five?
पञ्चक्खन्धा। रूपक्खन्धो वेदनाक्खन्धो सञ्ञाक्खन्धो सङ्खारक्खन्धो विञ्ञाणक्खन्धो।
Pañcakkhandhā. Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.
Five aggregates: form, feeling, perception, choices, and consciousness.
पञ्चुपादानक्खन्धा। रूपुपादानक्खन्धो वेदनुपादानक्खन्धो सञ्ञुपादानक्खन्धो सङ्खारुपादानक्खन्धो विञ्ञाणुपादानक्खन्धो।
Pañcupādānakkhandhā. Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.
Five grasping aggregates: form, feeling, perception, choices, and consciousness.
पञ्च कामगुणा। चक्खुविञ्ञेय्या रूपा इट्ठा कन्ता मनापा पियरूपा कामूपसञ्हिता रजनीया, सोतविञ्ञेय्या सद्दा … घानविञ्ञेय्या गन्धा … जिव्हाविञ्ञेय्या रसा … कायविञ्ञेय्या फोट्ठब्बा इट्ठा कन्ता मनापा पियरूपा कामूपसञ्हिता रजनीया।
Pañca kāmaguṇā. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā, sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.
Five kinds of sensual stimulation: Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
पञ्च गतियो—निरयो, तिरच्छानयोनि, पेत्तिविसयो, मनुस्सा, देवा।
Pañca gatiyo—nirayo, tiracchānayoni, pettivisayo, manussā, devā.
Five destinations: hell, the animal realm, the ghost realm, humanity, and the gods.
पञ्च मच्छरियानि—आवासमच्छरियं, कुलमच्छरियं, लाभमच्छरियं, वण्णमच्छरियं, धम्ममच्छरियं।
Pañca macchariyāni—āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.
Five kinds of stinginess: stinginess with dwellings, families, material possessions, praise, and the teachings.
पञ्च नीवरणानि—कामच्छन्दनीवरणं, ब्यापादनीवरणं, थिनमिद्धनीवरणं, उद्धच्चकुक्कुच्चनीवरणं, विचिकिच्छानीवरणं।
Pañca nīvaraṇāni—kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.
Five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
पञ्च ओरम्भागियानि संयोजनानि—सक्कायदिट्ठि, विचिकिच्छा, सीलब्बतपरामासो, कामच्छन्दो, ब्यापादो।
Pañca orambhāgiyāni saṁyojanāni—sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.
Five lower fetters: identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.
पञ्च उद्धम्भागियानि संयोजनानि—रूपरागो, अरूपरागो, मानो, उद्धच्चं, अविज्जा।
Pañca uddhambhāgiyāni saṁyojanāni—rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā.
Five higher fetters: desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
पञ्च सिक्खापदानि—पाणातिपाता वेरमणी, अदिन्नादाना वेरमणी, कामेसुमिच्छाचारा वेरमणी, मुसावादा वेरमणी, सुरामेरयमज्जप्पमादट्ठाना वेरमणी।
Pañca sikkhāpadāni—pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.
Five precepts: refraining from killing living creatures, stealing, sexual misconduct, lying, and drinking alcohol, which is a basis for negligence.
पञ्च अभब्बट्ठानानि। अभब्बो, आवुसो, खीणासवो भिक्खु सञ्चिच्च पाणं जीविता वोरोपेतुं। अभब्बो खीणासवो भिक्खु अदिन्नं थेय्यसङ्खातं आदियितुं। अभब्बो खीणासवो भिक्खु मेथुनं धम्मं पटिसेवितुं। अभब्बो खीणासवो भिक्खु सम्पजानमुसा भासितुं। अभब्बो खीणासवो भिक्खु सन्निधिकारकं कामे परिभुञ्जितुं, सेय्यथापि पुब्बे आगारिकभूतो।
Pañca abhabbaṭṭhānāni. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ. Abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ. Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto.
Five things that can’t be done: A bhikkhu with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person.
पञ्च ब्यसनानि—ञातिब्यसनं, भोगब्यसनं, रोगब्यसनं, सीलब्यसनं, दिट्ठिब्यसनं। नावुसो, सत्ता ञातिब्यसनहेतु वा भोगब्यसनहेतु वा रोगब्यसनहेतु वा कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जन्ति। सीलब्यसनहेतु वा, आवुसो, सत्ता दिट्ठिब्यसनहेतु वा कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जन्ति।
Pañca byasanāni—ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ. Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
Five losses: loss of relatives, wealth, health, ethics, and view. It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
पञ्च सम्पदा—ञातिसम्पदा, भोगसम्पदा, आरोग्यसम्पदा, सीलसम्पदा, दिट्ठिसम्पदा। नावुसो, सत्ता ञातिसम्पदाहेतु वा भोगसम्पदाहेतु वा आरोग्यसम्पदाहेतु वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ति। सीलसम्पदाहेतु वा, आवुसो, सत्ता दिट्ठिसम्पदाहेतु वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ति।
Pañca sampadā—ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā. Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
Five endowments: endowment with relatives, wealth, health, ethics, and view. It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
पञ्च आदीनवा दुस्सीलस्स सीलविपत्तिया। इधावुसो, दुस्सीलो सीलविपन्नो पमादाधिकरणं महतिं भोगजानिं निगच्छति, अयं पठमो आदीनवो दुस्सीलस्स सीलविपत्तिया। पुन चपरं, आवुसो, दुस्सीलस्स सीलविपन्नस्स पापको कित्तिसद्दो अब्भुग्गच्छति, अयं दुतियो आदीनवो दुस्सीलस्स सीलविपत्तिया। पुन चपरं, आवुसो, दुस्सीलो सीलविपन्नो यञ्ञदेव परिसं उपसङ्कमति यदि खत्तियपरिसं यदि ब्राह्मणपरिसं यदि गहपतिपरिसं यदि समणपरिसं, अविसारदो उपसङ्कमति मङ्कुभूतो, अयं ततियो आदीनवो दुस्सीलस्स सीलविपत्तिया। पुन चपरं, आवुसो, दुस्सीलो सीलविपन्नो सम्मूळ्हो कालं करोति, अयं चतुत्थो आदीनवो दुस्सीलस्स सीलविपत्तिया। पुन चपरं, आवुसो, दुस्सीलो सीलविपन्नो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति, अयं पञ्चमो आदीनवो दुस्सीलस्स सीलविपत्तिया।
Pañca ādīnavā dussīlassa sīlavipattiyā. Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati, ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati, ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto, ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti, ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.
Five drawbacks for an unethical person because of their failure in ethics: Firstly, an unethical person loses substantial wealth on account of negligence. This is the first drawback. Furthermore, an unethical person gets a bad reputation. This is the second drawback. Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback. Furthermore, an unethical person feels lost when they die. This is the fourth drawback. Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback.
पञ्च आनिसंसा सीलवतो सीलसम्पदाय। इधावुसो, सीलवा सीलसम्पन्नो अप्पमादाधिकरणं महन्तं भोगक्खन्धं अधिगच्छति, अयं पठमो आनिसंसो सीलवतो सीलसम्पदाय। पुन चपरं, आवुसो, सीलवतो सीलसम्पन्नस्स कल्याणो कित्तिसद्दो अब्भुग्गच्छति, अयं दुतियो आनिसंसो सीलवतो सीलसम्पदाय। पुन चपरं, आवुसो, सीलवा सीलसम्पन्नो यञ्ञदेव परिसं उपसङ्कमति यदि खत्तियपरिसं यदि ब्राह्मणपरिसं यदि गहपतिपरिसं यदि समणपरिसं, विसारदो उपसङ्कमति अमङ्कुभूतो, अयं ततियो आनिसंसो सीलवतो सीलसम्पदाय। पुन चपरं, आवुसो, सीलवा सीलसम्पन्नो असम्मूळ्हो कालं करोति, अयं चतुत्थो आनिसंसो सीलवतो सीलसम्पदाय। पुन चपरं, आवुसो, सीलवा सीलसम्पन्नो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति, अयं पञ्चमो आनिसंसो सीलवतो सीलसम्पदाय।
Pañca ānisaṁsā sīlavato sīlasampadāya. Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati, ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati, ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto, ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavā sīlasampanno asammūḷho kālaṁ karoti, ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.
Five benefits for an ethical person because of their accomplishment in ethics: Firstly, an ethical person gains substantial wealth on account of diligence. This is the first benefit. Furthermore, an ethical person gets a good reputation. This is the second benefit. Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit. Furthermore, an ethical person dies not feeling lost. This is the fourth benefit. Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth benefit.
चोदकेन, आवुसो, भिक्खुना परं चोदेतुकामेन पञ्च धम्मे अज्झत्तं उपट्ठपेत्वा परो चोदेतब्बो। कालेन वक्खामि नो अकालेन, भूतेन वक्खामि नो अभूतेन, सण्हेन वक्खामि नो फरुसेन, अत्थसंहितेन वक्खामि नो अनत्थसंहितेन, मेत्तचित्तेन वक्खामि नो दोसन्तरेनाति। चोदकेन, आवुसो, भिक्खुना परं चोदेतुकामेन इमे पञ्च धम्मे अज्झत्तं उपट्ठपेत्वा परो चोदेतब्बो।
Codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo. Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṁhitena vakkhāmi no anatthasaṁhitena, mettacittena21 vakkhāmi no dosantarenāti. Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.
A bhikkhu who wants to accuse another should first establish five things in themselves: I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A bhikkhu who wants to accuse another should first establish these five things in themselves.
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, यथाभूतं अत्तानं आविकत्ता 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 सम्मादुक्खक्खयगामिनिया।
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, yathābhūtaṁ attānaṁ āvikattā 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 sammādukkhakkhayagāminiyā.
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.
पञ्च सुद्धावासा—अविहा, अतप्पा, सुदस्सा, सुदस्सी, अकनिट्ठा।
Pañca suddhāvāsā—avihā, atappā, sudassā, sudassī, akaniṭṭhā.
Five pure abodes: Aviha, Atappa, the Gods Fair to See, the Fair Seeing Gods, and Akaniṭṭha.
पञ्च अनागामिनो—अन्तरापरिनिब्बायी, उपहच्चपरिनिब्बायी, असङ्खारपरिनिब्बायी, ससङ्खारपरिनिब्बायी, उद्धंसोतोअकनिट्ठगामी।
Pañca anāgāmino—antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī.
Five non-returners: one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.
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 … सिक्खाय कङ्खति विचिकिच्छति … 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।
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 … sikkhāya kaṅkhati vicikicchati … 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.
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.
पञ्च चेतसोविनिबन्धा। इधावुसो, भिक्खु कामेसु अवीतरागो होति अविगतच्छन्दो अविगतपेमो अविगतपिपासो अविगतपरिळाहो अविगततण्हो। यो सो, आवुसो, भिक्खु कामेसु अवीतरागो होति अविगतच्छन्दो अविगतपेमो अविगतपिपासो अविगतपरिळाहो अविगततण्हो, तस्स चित्तं न नमति आतप्पाय अनुयोगाय सातच्चाय पधानाय। यस्स चित्तं न नमति आतप्पाय अनुयोगाय सातच्चाय पधानाय। अयं पठमो चेतसो विनिबन्धो। पुन चपरं, आवुसो, भिक्खु काये अवीतरागो होति …पे… रूपे अवीतरागो होति …पे… पुन चपरं, आवुसो, भिक्खु यावदत्थं उदरावदेहकं भुञ्जित्वा सेय्यसुखं पस्ससुखं मिद्धसुखं अनुयुत्तो विहरति …पे… पुन चपरं, आवुसो, भिक्खु अञ्ञतरं देवनिकायं पणिधाय ब्रह्मचरियं चरति: ‘इमिनाहं सीलेन वा वतेन वा तपेन वा ब्रह्मचरियेन वा देवो वा भविस्सामि देवञ्ञतरो वाऽति। यो सो, आवुसो, भिक्खु अञ्ञतरं देवनिकायं पणिधाय ब्रह्मचरियं चरति: ‘इमिनाहं सीलेन वा वतेन वा तपेन वा ब्रह्मचरियेन वा देवो वा भविस्सामि देवञ्ञतरो वाऽति, तस्स चित्तं न नमति आतप्पाय अनुयोगाय सातच्चाय पधानाय। यस्स चित्तं न नमति आतप्पाय अनुयोगाय सातच्चाय पधानाय। अयं पञ्चमो चेतसो विनिबन्धो।
Pañca cetasovinibandhā. Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ paṭhamo cetaso vinibandho. Puna caparaṁ, āvuso, bhikkhu kāye avītarāgo hoti …pe… rūpe avītarāgo hoti …pe… puna caparaṁ, āvuso, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe… puna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ pañcamo cetaso vinibandho.
Five emotional shackles: Firstly, a bhikkhu isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first emotional shackle. Furthermore, a bhikkhu isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing … They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth emotional shackle.
पञ्चिन्द्रियानि—चक्खुन्द्रियं, सोतिन्द्रियं, घानिन्द्रियं, जिव्हिन्द्रियं, कायिन्द्रियं।
Pañcindriyāni—cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.
Five faculties: eye, ear, nose, tongue, and body.
अपरानिपि पञ्चिन्द्रियानि—सुखिन्द्रियं, दुक्खिन्द्रियं, सोमनस्सिन्द्रियं, दोमनस्सिन्द्रियं, उपेक्खिन्द्रियं।
Aparānipi pañcindriyāni—sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.
Another five faculties: pleasure, pain, happiness, sadness, and equanimity.
अपरानिपि पञ्चिन्द्रियानि—सद्धिन्द्रियं, वीरियिन्द्रियं, सतिन्द्रियं, समाधिन्द्रियं, पञ्ञिन्द्रियं।
Aparānipi pañcindriyāni—saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.
Another five faculties: faith, energy, mindfulness, immersion, and wisdom.
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।
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.
Five elements of escape: Take a case where 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।
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.
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.
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 अत्थपटिसंवेदी च होति धम्मपटिसंवेदी च। तस्स अत्थपटिसंवेदिनो धम्मपटिसंवेदिनो पामोज्जं जायति, पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति। इदं पठमं विमुत्तायतनं।
Pañca vimuttāyatanāni. Idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ paṭhamaṁ vimuttāyatanaṁ.
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 …पे… अपि च खो यथासुतं यथापरियत्तं धम्मं वित्थारेन सज्झायं करोति …पे… अपि च खो यथासुतं यथापरियत्तं धम्मं चेतसा अनुवितक्केति अनुविचारेति मनसानुपेक्खति …पे… 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 अत्थपटिसंवेदी च होति धम्मपटिसंवेदी च। तस्स अत्थपटिसंवेदिनो धम्मपटिसंवेदिनो पामोज्जं जायति, पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति। इदं पञ्चमं विमुत्तायतनं।
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti …pe… api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti …pe… api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati …pe… 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 atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ pañcamaṁ 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. … Or the bhikkhu recites the teaching in detail as they learned and memorized it. … Or the bhikkhu thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. … Or 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.
पञ्च विमुत्तिपरिपाचनीया सञ्ञा—अनिच्चसञ्ञा, अनिच्चे दुक्खसञ्ञा, दुक्खे अनत्तसञ्ञा, पहानसञ्ञा, विरागसञ्ञा।
Pañca vimuttiparipācanīyā saññā—aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.
Five perceptions that ripen in freedom: the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
इमे खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन पञ्च धम्मा सम्मदक्खाता; तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं।
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These are the teachings grouped by five that have been rightly explained by the Buddha. You should all recite these in concert.
६। छक्क
6. Chakka
6. Sixes
अत्थि खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन छ धम्मा सम्मदक्खाता; तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं। कतमे छ?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame cha?
There are teachings grouped by six that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by six?
छ अज्झत्तिकानि आयतनानि—चक्खायतनं, सोतायतनं, घानायतनं, जिव्हायतनं, कायायतनं, मनायतनं।
Cha ajjhattikāni āyatanāni—cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.
Six interior sense fields: eye, ear, nose, tongue, body, and mind.
छ बाहिरानि आयतनानि—रूपायतनं, सद्दायतनं, गन्धायतनं, रसायतनं, फोट्ठब्बायतनं, धम्मायतनं।
Cha bāhirāni āyatanāni—rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.
Six exterior sense fields: sights, sounds, smells, tastes, touches, and thoughts.
छ विञ्ञाणकाया—चक्खुविञ्ञाणं, सोतविञ्ञाणं, घानविञ्ञाणं, जिव्हाविञ्ञाणं, कायविञ्ञाणं, मनोविञ्ञाणं।
Cha viññāṇakāyā—cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.
Six classes of consciousness: eye, ear, nose, tongue, body, and mind consciousness.
छ फस्सकाया—चक्खुसम्फस्सो, सोतसम्फस्सो, घानसम्फस्सो, जिव्हासम्फस्सो, कायसम्फस्सो, मनोसम्फस्सो।
Cha phassakāyā—cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.
Six classes of contact: contact through the eye, ear, nose, tongue, body, and mind.
छ वेदनाकाया—चक्खुसम्फस्सजा वेदना, सोतसम्फस्सजा वेदना, घानसम्फस्सजा वेदना, जिव्हासम्फस्सजा वेदना, कायसम्फस्सजा वेदना, मनोसम्फस्सजा वेदना।
Cha vedanākāyā—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
Six classes of feeling: feeling born of contact through the eye, ear, nose, tongue, body, and mind.
छ सञ्ञाकाया—रूपसञ्ञा, सद्दसञ्ञा, गन्धसञ्ञा, रससञ्ञा, फोट्ठब्बसञ्ञा, धम्मसञ्ञा।
Cha saññākāyā—rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
Six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and thoughts.
छ सञ्चेतनाकाया—रूपसञ्चेतना, सद्दसञ्चेतना, गन्धसञ्चेतना, रससञ्चेतना, फोट्ठब्बसञ्चेतना, धम्मसञ्चेतना।
Cha sañcetanākāyā—rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.
Six bodies of intention: intention regarding sights, sounds, smells, tastes, touches, and thoughts.
छ तण्हाकाया—रूपतण्हा, सद्दतण्हा, गन्धतण्हा, रसतण्हा, फोट्ठब्बतण्हा, धम्मतण्हा।
Cha taṇhākāyā—rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
Six classes of craving: craving for sights, sounds, smells, tastes, touches, and thoughts.
छ अगारवा। इधावुसो, भिक्खु सत्थरि अगारवो विहरति अप्पतिस्सो; धम्मे अगारवो विहरति अप्पतिस्सो; सङ्घे अगारवो विहरति अप्पतिस्सो; सिक्खाय अगारवो विहरति अप्पतिस्सो; अप्पमादे अगारवो विहरति अप्पतिस्सो; पटिसन्थारे अगारवो विहरति अप्पतिस्सो।
Cha agāravā. Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre22 agāravo viharati appatisso.
Six kinds of disrespect: A bhikkhu lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
छ गारवा। इधावुसो, भिक्खु सत्थरि सगारवो विहरति सप्पतिस्सो; धम्मे सगारवो विहरति सप्पतिस्सो; सङ्घे सगारवो विहरति सप्पतिस्सो; सिक्खाय सगारवो विहरति सप्पतिस्सो; अप्पमादे सगारवो विहरति सप्पतिस्सो; पटिसन्थारे सगारवो विहरति सप्पतिस्सो।
Cha gāravā. Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso.
Six kinds of respect: A bhikkhu has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
छ सोमनस्सूपविचारा। चक्खुना रूपं दिस्वा सोमनस्सट्ठानियं रूपं उपविचरति; सोतेन सद्दं सुत्वा … घानेन गन्धं घायित्वा … जिव्हाय रसं सायित्वा …
Cha somanassūpavicārā. Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati; sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā …
Six preoccupations with happiness: Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness. Hearing a sound with the ear … Smelling an odor with the nose … Tasting a flavor with the tongue …
कायेन फोट्ठब्बं फुसित्वा। मनसा धम्मं विञ्ञाय सोमनस्सट्ठानियं धम्मं उपविचरति।
kāyena phoṭṭhabbaṁ phusitvā. Manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati.
Feeling a touch with the body … Knowing a thought with the mind, one is preoccupied with a thought that’s a basis for happiness.
छ दोमनस्सूपविचारा। चक्खुना रूपं दिस्वा दोमनस्सट्ठानियं रूपं उपविचरति …पे… मनसा धम्मं विञ्ञाय दोमनस्सट्ठानियं धम्मं उपविचरति।
Cha domanassūpavicārā. Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati …pe… manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati.
Six preoccupations with sadness: Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for sadness. … Knowing a thought with the mind, one is preoccupied with a thought that’s a basis for sadness.
छ उपेक्खूपविचारा। चक्खुना रूपं दिस्वा उपेक्खाट्ठानियं रूपं उपविचरति …पे… मनसा धम्मं विञ्ञाय उपेक्खाट्ठानियं धम्मं उपविचरति।
Cha upekkhūpavicārā. Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati …pe… manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.
Six preoccupations with equanimity: Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for equanimity. … Knowing a thought with the mind, one is preoccupied with a thought that’s a basis for equanimity.
छ सारणीया धम्मा। इधावुसो, भिक्खुनो मेत्तं कायकम्मं पच्चुपट्ठितं होति सब्रह्मचारीसु आवि चेव रहो च। अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।
Cha sāraṇīyā dhammā. Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
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 पच्चुपट्ठितं होति सब्रह्मचारीसु आवि चेव रहो च। अयम्पि धम्मो सारणीयो …पे… एकीभावाय संवत्तति।
Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
Furthermore, a bhikkhu consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality.
पुन चपरं, आवुसो, भिक्खुनो मेत्तं मनोकम्मं पच्चुपट्ठितं होति सब्रह्मचारीसु आवि चेव रहो च। अयम्पि धम्मो सारणीयो …पे… एकीभावाय संवत्तति।
Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
Furthermore, a bhikkhu consistently treats their spiritual companions with mental kindness, both in public and in private. This too is a warm-hearted quality.
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. This too is a warm-hearted quality.
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. This too is a warm-hearted quality.
पुन चपरं, आवुसो, भिक्खु यायं दिट्ठि अरिया निय्यानिका निय्याति तक्करस्स सम्मा दुक्खक्खयाय, तथारूपाय दिट्ठिया दिट्ठिसामञ्ञगतो विहरति सब्रह्मचारीहि आवि चेव रहो च। अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।
Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering. This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
छ विवादमूलानि। इधावुसो, भिक्खु कोधनो होति उपनाही। यो सो, आवुसो, भिक्खु कोधनो होति उपनाही, सो सत्थरिपि अगारवो विहरति अप्पतिस्सो, धम्मेपि अगारवो विहरति अप्पतिस्सो, सङ्घेपि अगारवो विहरति अप्पतिस्सो, सिक्खायपि न परिपूरकारी होति। यो सो, आवुसो, भिक्खु सत्थरि अगारवो विहरति अप्पतिस्सो, धम्मे अगारवो विहरति अप्पतिस्सो, सङ्घे अगारवो विहरति अप्पतिस्सो, सिक्खाय न परिपूरकारी, सो सङ्घे विवादं जनेति। यो होति विवादो बहुजनाहिताय बहुजनासुखाय अनत्थाय अहिताय दुक्खाय देवमनुस्सानं। एवरूपञ्चे तुम्हे, आवुसो, विवादमूलं अज्झत्तं वा बहिद्धा वा समनुपस्सेय्याथ। तत्र तुम्हे, आवुसो, तस्सेव पापकस्स विवादमूलस्स पहानाय वायमेय्याथ। एवरूपञ्चे तुम्हे, आवुसो, विवादमूलं अज्झत्तं वा बहिद्धा वा न समनुपस्सेय्याथ। तत्र तुम्हे, आवुसो, तस्सेव पापकस्स विवादमूलस्स आयतिं अनवस्सवाय पटिपज्जेय्याथ। एवमेतस्स पापकस्स विवादमूलस्स पहानं होति। एवमेतस्स पापकस्स विवादमूलस्स आयतिं अनवस्सवो होति।
Cha vivādamūlāni. Idhāvuso, bhikkhu kodhano hoti upanāhī. Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī23 hoti. Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
Six roots of arguments: Firstly, a bhikkhu is irritable and hostile. Such a bhikkhu lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of arguments, so it doesn’t come up in the future.
पुन चपरं, आवुसो, भिक्खु मक्खी होति पळासी …पे… इस्सुकी होति मच्छरी …पे… सठो होति मायावी … पापिच्छो होति मिच्छादिट्ठी … सन्दिट्ठिपरामासी होति आधानग्गाही दुप्पटिनिस्सग्गी …पे… यो सो, आवुसो, भिक्खु सन्दिट्ठिपरामासी होति आधानग्गाही दुप्पटिनिस्सग्गी, सो सत्थरिपि अगारवो विहरति अप्पतिस्सो, धम्मेपि अगारवो विहरति अप्पतिस्सो, सङ्घेपि अगारवो विहरति अप्पतिस्सो, सिक्खायपि न परिपूरकारी होति। यो सो, आवुसो, भिक्खु सत्थरि अगारवो विहरति अप्पतिस्सो, धम्मे अगारवो विहरति अप्पतिस्सो, सङ्घे अगारवो विहरति अप्पतिस्सो, सिक्खाय न परिपूरकारी, सो सङ्घे विवादं जनेति। यो होति विवादो बहुजनाहिताय बहुजनासुखाय अनत्थाय अहिताय दुक्खाय देवमनुस्सानं। एवरूपञ्चे तुम्हे, आवुसो, विवादमूलं अज्झत्तं वा बहिद्धा वा समनुपस्सेय्याथ। तत्र तुम्हे, आवुसो, तस्सेव पापकस्स विवादमूलस्स पहानाय वायमेय्याथ। एवरूपञ्चे तुम्हे, आवुसो, विवादमूलं अज्झत्तं वा बहिद्धा वा न समनुपस्सेय्याथ। तत्र तुम्हे, आवुसो, तस्सेव पापकस्स विवादमूलस्स आयतिं अनवस्सवाय पटिपज्जेय्याथ। एवमेतस्स पापकस्स विवादमूलस्स पहानं होति। एवमेतस्स पापकस्स विवादमूलस्स आयतिं अनवस्सवो होति।
Puna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī …pe… issukī hoti maccharī …pe… saṭho hoti māyāvī … pāpiccho hoti micchādiṭṭhī … sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī …pe… yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
Furthermore, a bhikkhu is offensive and contemptuous … They’re jealous and stingy … They’re devious and deceitful … They have corrupt wishes and wrong view … They’re attached to their own views, holding them tight, and refusing to let go. If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of arguments, so it doesn’t come up in the future.
छ धातुयो—पथवीधातु, आपोधातु, तेजोधातु, वायोधातु, आकासधातु, विञ्ञाणधातु।
Cha dhātuyo—pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
Six elements: earth, water, fire, air, space, and consciousness.
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 ठस्सति, नेतं ठानं विज्जति। निस्सरणं हेतं, आवुसो, ब्यापादस्स, यदिदं मेत्ता चेतोविमुत्तीऽति।
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 ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti.
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, न हि साधु भगवतो अब्भक्खानं, न हि भगवा एवं वदेय्य। अट्ठानमेतं, आवुसो, अनवकासो, यं करुणाय चेतोविमुत्तिया भाविताय बहुलीकताय यानीकताय वत्थुकताय अनुट्ठिताय परिचिताय सुसमारद्धाय, अथ च पनस्स विहेसा चित्तं परियादाय ठस्सति, नेतं ठानं विज्जति। निस्सरणं हेतं, आवुसो, विहेसाय, यदिदं करुणा चेतोविमुत्तीऽति।
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, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇā cetovimuttī’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 बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा। अथ च पन मे अरति 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 मुदिताय चेतोविमुत्तिया भाविताय बहुलीकताय यानीकताय वत्थुकताय अनुट्ठिताय परिचिताय सुसमारद्धाय, अथ च पनस्स अरति चित्तं परियादाय ठस्सति, नेतं ठानं विज्जति। निस्सरणं हेतं, आवुसो, अरतिया, यदिदं मुदिता चेतोविमुत्तीऽति।
Idha panāvuso, bhikkhu evaṁ vadeyya: ‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me arati 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 muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditā cetovimuttī’ti.
Take another bhikkhu who says: ‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 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 बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा। अथ च पन मे रागो 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 उपेक्खाय चेतोविमुत्तिया भाविताय बहुलीकताय यानीकताय वत्थुकताय अनुट्ठिताय परिचिताय सुसमारद्धाय, अथ च पनस्स रागो चित्तं परियादाय ठस्सति नेतं ठानं विज्जति। निस्सरणं हेतं, आवुसो, रागस्स, यदिदं उपेक्खा चेतोविमुत्तीऽति।
Idha panāvuso, bhikkhu evaṁ vadeyya: ‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me rāgo 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 upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa rāgo cittaṁ pariyādāya ṭhassati netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, rāgassa, yadidaṁ upekkhā cetovimuttī’ti.
Take another bhikkhu who says: ‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 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 बहुलीकता यानीकता वत्थुकता अनुट्ठिता परिचिता सुसमारद्धा। अथ च पन मे निमित्तानुसारि विञ्ञाणं होतीऽति। सो ‘मा हेवन्ऽतिस्स वचनीयो ‘मायस्मा एवं अवच, मा भगवन्तं अब्भाचिक्खि, न हि साधु भगवतो अब्भक्खानं, न हि भगवा एवं वदेय्य। अट्ठानमेतं, आवुसो, अनवकासो, यं अनिमित्ताय चेतोविमुत्तिया भाविताय बहुलीकताय यानीकताय वत्थुकताय अनुट्ठिताय परिचिताय सुसमारद्धाय, अथ च पनस्स निमित्तानुसारि विञ्ञाणं भविस्सति, नेतं ठानं विज्जति। निस्सरणं हेतं, आवुसो, सब्बनिमित्तानं, यदिदं अनिमित्ता चेतोविमुत्तीऽति।
Idha panāvuso, bhikkhu evaṁ vadeyya: ‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me nimittānusāri viññāṇaṁ hotī’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 animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti.
Take another bhikkhu who says: ‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 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।
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 vigate24 ayamahamasmīti asamanupassato, atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.
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.’
छ अनुत्तरियानि—दस्सनानुत्तरियं, सवनानुत्तरियं, लाभानुत्तरियं, सिक्खानुत्तरियं, पारिचरियानुत्तरियं, अनुस्सतानुत्तरियं।
Cha anuttariyāni—dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.
Six unsurpassable things: the unsurpassable seeing, listening, acquisition, training, service, and recollection.
छ अनुस्सतिट्ठानानि—बुद्धानुस्सति, धम्मानुस्सति, सङ्घानुस्सति, सीलानुस्सति, चागानुस्सति, देवतानुस्सति।
Cha anussatiṭṭhānāni—buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.
Six topics for recollection: the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.
छ सततविहारा। इधावुसो, भिक्खु चक्खुना रूपं दिस्वा नेव सुमनो होति न दुम्मनो, उपेक्खको विहरति सतो सम्पजानो। सोतेन सद्दं सुत्वा …पे… मनसा धम्मं विञ्ञाय नेव सुमनो होति न दुम्मनो, उपेक्खको विहरति सतो सम्पजानो।
Cha satatavihārā. Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako25 viharati sato sampajāno. Sotena saddaṁ sutvā …pe… manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
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 … Feeling a touch with their body … Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.
छळाभिजातियो। इधावुसो, एकच्चो कण्हाभिजातिको समानो कण्हं धम्मं अभिजायति। इध पनावुसो, एकच्चो कण्हाभिजातिको समानो सुक्कं धम्मं अभिजायति। इध पनावुसो, एकच्चो कण्हाभिजातिको समानो अकण्हं असुक्कं निब्बानं अभिजायति। इध पनावुसो, एकच्चो सुक्काभिजातिको समानो सुक्कं धम्मं अभिजायति। इध पनावुसो, एकच्चो सुक्काभिजातिको समानो कण्हं धम्मं अभिजायति। इध पनावुसो, एकच्चो सुक्काभिजातिको समानो अकण्हं असुक्कं निब्बानं अभिजायति।
Chaḷābhijātiyo. Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati. Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṁ dhammaṁ abhijāyati. Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṁ dhammaṁ abhijāyati. Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati. Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.
Six classes of rebirth: Someone born into a dark class gives rise to a dark result. Someone born into a dark class gives rise to a bright result. Someone born into a dark class gives rise to Nibbana, which is neither dark nor bright. Someone born into a bright class gives rise to a bright result. Someone born into a bright class gives rise to a dark result. Someone born into a bright class gives rise to Nibbana, which is neither dark nor bright.
छ निब्बेधभागिया सञ्ञा—अनिच्चसञ्ञा, अनिच्चे दुक्खसञ्ञा, दुक्खे अनत्तसञ्ञा, पहानसञ्ञा, विरागसञ्ञा, निरोधसञ्ञा।
Cha nibbedhabhāgiyā saññā—aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
Six perceptions that help penetration: the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
इमे खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन छ धम्मा सम्मदक्खाता; तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं।
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These are the teachings grouped by six that have been rightly explained by the Buddha. You should all recite these in concert.
७। सत्तक
7. Sattaka
7. Sevens
अत्थि खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन सत्त धम्मा सम्मदक्खाता; तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं। कतमे सत्त?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame satta?
There are teachings grouped by seven that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by seven?
सत्त अरियधनानि—सद्धाधनं, सीलधनं, हिरिधनं, ओत्तप्पधनं, सुतधनं, चागधनं, पञ्ञाधनं।
Satta ariyadhanāni—saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.
Seven riches of the noble ones: the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.
सत्त बोज्झङ्गा—सतिसम्बोज्झङ्गो, धम्मविचयसम्बोज्झङ्गो, वीरियसम्बोज्झङ्गो, पीतिसम्बोज्झङ्गो, पस्सद्धिसम्बोज्झङ्गो, समाधिसम्बोज्झङ्गो, उपेक्खासम्बोज्झङ्गो।
Satta bojjhaṅgā—satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.
Seven awakening factors: mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.
सत्त समाधिपरिक्खारा—सम्मादिट्ठि, सम्मासङ्कप्पो, सम्मावाचा, सम्माकम्मन्तो, सम्माआजीवो, सम्मावायामो, सम्मासति।
Satta samādhiparikkhārā—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.
Seven prerequisites for immersion: right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness.
सत्त असद्धम्मा—इधावुसो, भिक्खु अस्सद्धो होति, अहिरिको होति, अनोत्तप्पी होति, अप्पस्सुतो होति, कुसीतो होति, मुट्ठस्सति होति, दुप्पञ्ञो होति।
Satta asaddhammā—idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.
Seven bad qualities: a bhikkhu is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.
सत्त सद्धम्मा—इधावुसो, भिक्खु सद्धो होति, हिरिमा होति, ओत्तप्पी होति, बहुस्सुतो होति, आरद्धवीरियो होति, उपट्ठितस्सति होति, पञ्ञवा होति।
Satta saddhammā—idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.
Seven good qualities: a bhikkhu is faithful, conscientious, prudent, learned, energetic, mindful, and wise.
सत्त सप्पुरिसधम्मा—इधावुसो, भिक्खु धम्मञ्ञू च होति अत्थञ्ञू च अत्तञ्ञू च मत्तञ्ञू च कालञ्ञू च परिसञ्ञू च पुग्गलञ्ञू च।
Satta sappurisadhammā—idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.
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.
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।
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.
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.
सत्त सञ्ञा—अनिच्चसञ्ञा, अनत्तसञ्ञा, असुभसञ्ञा, आदीनवसञ्ञा, पहानसञ्ञा, विरागसञ्ञा, निरोधसञ्ञा।
Satta saññā—aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
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.
सत्त बलानि—सद्धाबलं, वीरियबलं, हिरिबलं, ओत्तप्पबलं, सतिबलं, समाधिबलं, पञ्ञाबलं।
Satta balāni—saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.
Seven powers: faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.
सत्त विञ्ञाणट्ठितियो। सन्तावुसो, सत्ता नानत्तकाया नानत्तसञ्ञिनो, सेय्यथापि मनुस्सा एकच्चे च देवा एकच्चे च विनिपातिका। अयं पठमा विञ्ञाणट्ठिति।
Satta viññāṇaṭṭhitiyo. Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamā viññāṇaṭṭhiti.
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 पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनूपगा। अयं पञ्चमी विञ्ञाणट्ठिति।
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘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।
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṁ sattamī viññāṇaṭṭhiti.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness.
सत्त पुग्गला दक्खिणेय्या—उभतोभागविमुत्तो, पञ्ञाविमुत्तो, कायसक्खि, दिट्ठिप्पत्तो, सद्धाविमुत्तो, धम्मानुसारी, सद्धानुसारी।
Satta puggalā dakkhiṇeyyā—ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.
Seven persons worthy of a religious donation: one freed both ways, one freed by wisdom, a personal witness, one attained to view, one freed by faith, a follower of the teachings, and a follower by faith.
सत्त अनुसया—कामरागानुसयो, पटिघानुसयो, दिट्ठानुसयो, विचिकिच्छानुसयो, मानानुसयो, भवरागानुसयो, अविज्जानुसयो।
Satta anusayā—kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.
Seven underlying tendencies: sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
सत्त संयोजनानि—अनुनयसंयोजनं, पटिघसंयोजनं, दिट्ठिसंयोजनं, विचिकिच्छासंयोजनं, मानसंयोजनं, भवरागसंयोजनं, अविज्जासंयोजनं।
Satta saṁyojanāni—anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ.
Seven fetters: attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
सत्त अधिकरणसमथा—उप्पन्नुप्पन्नानं अधिकरणानं समथाय वूपसमाय सम्मुखाविनयो दातब्बो, सतिविनयो दातब्बो, अमूळ्हविनयो दातब्बो, पटिञ्ञाय कारेतब्बं, येभुय्यसिका, तस्सपापियसिका, तिणवत्थारको।
Satta adhikaraṇasamathā—uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.
Seven principles for the settlement of any disciplinary issues that might arise: Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable.
इमे खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन सत्त धम्मा सम्मदक्खाता; तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं।
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These are the teachings grouped by seven that have been rightly explained by the Buddha. You should all recite these in concert.
दुतियभाणवारो निट्ठितो।
Dutiyabhāṇavāro niṭṭhito.
The second recitation section is finished.
८। अट्ठक
8. Aṭṭhaka
8. Eights
अत्थि खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन अट्ठ धम्मा सम्मदक्खाता; तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं। कतमे अट्ठ?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame aṭṭha?
There are teachings grouped by eight that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by eight?
अट्ठ मिच्छत्ता—मिच्छादिट्ठि, मिच्छासङ्कप्पो, मिच्छावाचा, मिच्छाकम्मन्तो, मिच्छाआजीवो, मिच्छावायामो मिच्छासति, मिच्छासमाधि।
Aṭṭha micchattā—micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi.
Eight wrong ways: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.
अट्ठ सम्मत्ता—सम्मादिट्ठि, सम्मासङ्कप्पो, सम्मावाचा, सम्माकम्मन्तो, सम्माआजीवो, सम्मावायामो, सम्मासति, सम्मासमाधि।
Aṭṭha sammattā—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
Eight right ways: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
अट्ठ पुग्गला दक्खिणेय्या—सोतापन्नो, सोतापत्तिफलसच्छिकिरियाय पटिपन्नो; सकदागामी, सकदागामिफलसच्छिकिरियाय पटिपन्नो; अनागामी, अनागामिफलसच्छिकिरियाय पटिपन्नो; अरहा, अरहत्तफलसच्छिकिरियाय पटिपन्नो।
Aṭṭha puggalā dakkhiṇeyyā—sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.
Eight persons worthy of a religious donation: The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
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।
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.
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 … 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 … 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 … 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 … 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। सो निपज्जति न वीरियं आरभति … 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. So nipajjati na vīriyaṁ ārabhati … 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.’ They lie down, and don’t rouse energy… 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 न वीरियं आरभति … 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 na vīriyaṁ ārabhati … 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 and 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 न वीरियं आरभति … 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 na vīriyaṁ ārabhati … 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 गिलाना वुट्ठितो होति अचिरवुट्ठितो गेलञ्ञा। तस्स एवं होति: ‘अहं खो गिलाना वुट्ठितो अचिरवुट्ठितो गेलञ्ञा, तस्स मे कायो दुब्बलो अकम्मञ्ञो, हन्दाहं निपज्जामीऽति। सो निपज्जति न वीरियं आरभति अप्पत्तस्स पत्तिया अनधिगतस्स अधिगमाय असच्छिकतस्स सच्छिकिरियाय। इदं अट्ठमं कुसीतवत्थु।
Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito26 hoti aciravuṭṭhito gelaññā. Tassa evaṁ hoti: ‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti. So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ aṭṭhamaṁ kusītavatthu.
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 for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for laziness.
अट्ठ आरम्भवत्थूनि। इधावुसो, भिक्खुना कम्मं कातब्बं होति। तस्स एवं होति: ‘कम्मं खो मे कातब्बं भविस्सति, कम्मं खो पन मे करोन्तेन न सुकरं बुद्धानं सासनं मनसि कातुं, हन्दाहं वीरियं आरभामि अप्पत्तस्स पत्तिया अनधिगतस्स अधिगमाय, असच्छिकतस्स सच्छिकिरियायाऽति। सो वीरियं आरभति अप्पत्तस्स पत्तिया, अनधिगतस्स अधिगमाय असच्छिकतस्स सच्छिकिरियाय। इदं पठमं आरम्भवत्थु।
Aṭṭha ārambhavatthūni. Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti. Tassa evaṁ hoti: ‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti. So vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ paṭhamaṁ ārambhavatthu.
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 मनसि कातुं, हन्दाहं वीरियं आरभामि …पे… सो वीरियं आरभति … इदं दुतियं आरम्भवत्थु।
Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. Tassa evaṁ hoti: ‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … 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.’ They 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 मनसि कातुं। हन्दाहं वीरियं आरभामि …पे… सो वीरियं आरभति … 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 manasi kātuṁ. Handāhaṁ vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … 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.’ They 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 मनसि कातुं, हन्दाहं वीरियं आरभामि …पे… सो वीरियं आरभति … इदं चतुत्थं आरम्भवत्थु।
Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṁ hoti: ‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … 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.’ They 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… सो वीरियं आरभति … 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… so vīriyaṁ ārabhati … 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.’ They 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… सो वीरियं आरभति … 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… so vīriyaṁ ārabhati … 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.’ They 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… सो वीरियं आरभति … 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… so vīriyaṁ ārabhati … 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.’ They 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।
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.
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.
अट्ठ दानवत्थूनि। आसज्ज दानं देति, भया दानं देति, ‘अदासि मेऽति दानं देति, ‘दस्सति मेऽति दानं देति, ‘साहु दानन्ऽति दानं देति, ‘अहं पचामि, इमे न पचन्ति, नारहामि पचन्तो अपचन्तानं दानं न दातुन्ऽति दानं देति, ‘इदं मे दानं ददतो कल्याणो कित्तिसद्दो अब्भुग्गच्छतीऽति दानं देति। चित्तालङ्कारचित्तपरिक्खारत्थं दानं देति।
Aṭṭha dānavatthūni. Āsajja dānaṁ deti, bhayā dānaṁ deti, ‘adāsi me’ti dānaṁ deti, ‘dassati me’ti dānaṁ deti, ‘sāhu dānan’ti dānaṁ deti, ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ na dātun’ti dānaṁ deti, ‘idaṁ me dānaṁ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṁ deti. Cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.
Eight reasons to give: A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’
अट्ठ दानूपपत्तियो। इधावुसो, एकच्चो दानं देति समणस्स वा ब्राह्मणस्स वा अन्नं पानं वत्थं यानं मालागन्धविलेपनं सेय्यावसथपदीपेय्यं। सो यं देति तं पच्चासीसति। सो पस्सति खत्तियमहासालं वा ब्राह्मणमहासालं वा गहपतिमहासालं वा पञ्चहि कामगुणेहि समप्पितं समङ्गीभूतं परिचारयमानं। तस्स एवं होति: ‘अहो वताहं कायस्स भेदा परं मरणा खत्तियमहासालानं वा ब्राह्मणमहासालानं वा गहपतिमहासालानं वा सहब्यतं उपपज्जेय्यन्ऽति। सो तं चित्तं दहति, तं चित्तं अधिट्ठाति, तं चित्तं भावेति, तस्स तं चित्तं हीने विमुत्तं उत्तरि अभावितं तत्रूपपत्तिया संवत्तति। तञ्च खो सीलवतो वदामि नो दुस्सीलस्स। इज्झतावुसो, सीलवतो चेतोपणिधि विसुद्धत्ता।
Aṭṭha dānūpapattiyo. Idhāvuso, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. So passati khattiyamahāsālaṁ vā brāhmaṇamahāsālaṁ vā gahapatimahāsālaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. Tañca kho sīlavato vadāmi no dussīlassa. Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
Eight rebirths by giving: First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give they expect back. They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’ They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity.
पुन चपरं, आवुसो, इधेकच्चो दानं देति समणस्स वा ब्राह्मणस्स वा अन्नं पानं …पे… सेय्यावसथपदीपेय्यं। सो यं देति तं पच्चासीसति। तस्स सुतं होति: ‘चातुमहाराजिका देवा दीघायुका वण्णवन्तो सुखबहुलाऽति। तस्स एवं होति: ‘अहो वताहं कायस्स भेदा परं मरणा चातुमहाराजिकानं देवानं सहब्यतं उपपज्जेय्यन्ऽति। सो तं चित्तं दहति, तं चित्तं अधिट्ठाति, तं चित्तं भावेति, तस्स तं चित्तं हीने विमुत्तं उत्तरि अभावितं तत्रूपपत्तिया संवत्तति। तञ्च खो सीलवतो वदामि नो दुस्सीलस्स। इज्झतावुसो, सीलवतो चेतोपणिधि विसुद्धत्ता।
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti: ‘cātumahārājikā27 devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. Tañca kho sīlavato vadāmi no dussīlassa. Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
Next, someone gives to ascetics or brahmins. Whatever they give they expect back. And they’ve heard: ‘The Gods of the Four Great Kings are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of the Four Great Kings!’ They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity.
पुन चपरं, आवुसो, इधेकच्चो दानं देति समणस्स वा ब्राह्मणस्स वा अन्नं पानं …पे… सेय्यावसथपदीपेय्यं। सो यं देति तं पच्चासीसति। तस्स सुतं होति: ‘तावतिंसा देवा …पे… यामा देवा …पे… तुसिता देवा …पे… निम्मानरती देवा …पे… परनिम्मितवसवत्ती देवा दीघायुका वण्णवन्तो सुखबहुलाऽति। तस्स एवं होति: ‘अहो वताहं कायस्स भेदा परं मरणा परनिम्मितवसवत्तीनं देवानं सहब्यतं उपपज्जेय्यन्ऽति। सो तं चित्तं दहति, तं चित्तं अधिट्ठाति, तं चित्तं भावेति, तस्स तं चित्तं हीने विमुत्तं उत्तरि अभावितं तत्रूपपत्तिया संवत्तति। तञ्च खो सीलवतो वदामि नो दुस्सीलस्स। इज्झतावुसो, सीलवतो चेतोपणिधि विसुद्धत्ता।
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti: ‘tāvatiṁsā devā …pe… yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. Tañca kho sīlavato vadāmi no dussīlassa. Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.
Next, someone gives to ascetics or brahmins. Whatever they give they expect back. And they’ve heard: ‘The Gods of the Thirty-Three … the Gods of Yama … the Joyful Gods … the Gods Who Love to Create … the Gods Who Control the Creations of Others are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods Who Control the Creations of Others!’ They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity.
पुन चपरं, आवुसो, इधेकच्चो दानं देति समणस्स वा ब्राह्मणस्स वा अन्नं पानं वत्थं यानं मालागन्धविलेपनं सेय्यावसथपदीपेय्यं। सो यं देति तं पच्चासीसति। तस्स सुतं होति: ‘ब्रह्मकायिका देवा दीघायुका वण्णवन्तो सुखबहुलाऽति। तस्स एवं होति: ‘अहो वताहं कायस्स भेदा परं मरणा ब्रह्मकायिकानं देवानं सहब्यतं उपपज्जेय्यन्ऽति। सो तं चित्तं दहति, तं चित्तं अधिट्ठाति, तं चित्तं भावेति, तस्स तं चित्तं हीने विमुत्तं उत्तरि अभावितं तत्रूपपत्तिया संवत्तति। तञ्च खो सीलवतो वदामि नो दुस्सीलस्स; वीतरागस्स नो सरागस्स। इज्झतावुसो, सीलवतो चेतोपणिधि वीतरागत्ता।
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti: ‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. Tañca kho sīlavato vadāmi no dussīlassa; vītarāgassa no sarāgassa. Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā.
Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give they expect back. And they’ve heard: ‘The Gods of Brahmā’s Host are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of Brahmā’s Host!’ They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. And for those free of desire, not those with desire. The heart’s wish of an ethical person succeeds because of their freedom from desire.
अट्ठ परिसा—खत्तियपरिसा, ब्राह्मणपरिसा, गहपतिपरिसा, समणपरिसा, चातुमहाराजिकपरिसा, तावतिंसपरिसा, मारपरिसा, ब्रह्मपरिसा।
Aṭṭha parisā—khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.
Eight assemblies: the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.
अट्ठ लोकधम्मा—लाभो च, अलाभो च, यसो च, अयसो च, निन्दा च, पसंसा च, सुखञ्च, दुक्खञ्च।
Aṭṭha lokadhammā—lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca.
Eight worldly conditions: gain and loss, fame and disgrace, blame and praise, pleasure and pain.
अट्ठ अभिभायतनानि। अज्झत्तं रूपसञ्ञी एको बहिद्धा रूपानि पस्सति परित्तानि सुवण्णदुब्बण्णानि, ‘तानि अभिभुय्य जानामि पस्सामीऽति एवंसञ्ञी होति। इदं पठमं अभिभायतनं।
Aṭṭha abhibhāyatanāni. Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ.
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; evameva28 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।
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.
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.
अट्ठ विमोक्खा। रूपी रूपानि पस्सति। अयं पठमो विमोक्खो।
Aṭṭha vimokkhā. Rūpī rūpāni passati. Ayaṁ paṭhamo vimokkho.
Eight liberations: Having physical form, they see visions. This is the first liberation.
अज्झत्तं अरूपसञ्ञी बहिद्धा रूपानि पस्सति। अयं दुतियो विमोक्खो।
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati. Ayaṁ dutiyo vimokkho.
Not perceiving physical form internally, they 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।
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Ayaṁ aṭṭhamo vimokkho.
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.
इमे खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन अट्ठ धम्मा सम्मदक्खाता; तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं।
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These are the teachings grouped by eight that have been rightly explained by the Buddha. You should all recite these in concert.
९। नवक
9. Navaka
9. Nines
अत्थि खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन नव धम्मा सम्मदक्खाता; तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं। कतमे नव?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame nava?
There are teachings grouped by nine that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by nine?
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 चरतीति आघातं बन्धति …पे… अनत्थं चरिस्सतीति आघातं बन्धति; ‘अप्पियस्स मे अमनापस्स अत्थं अचरीऽति आघातं बन्धति …पे… अत्थं चरतीति आघातं बन्धति …पे… अत्थं चरिस्सतीति आघातं बन्धति।
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 caratīti āghātaṁ bandhati …pe… anatthaṁ carissatīti āghātaṁ bandhati; ‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe… atthaṁ caratīti āghātaṁ bandhati …pe… atthaṁ carissatīti āghātaṁ bandhati.
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.
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।
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.
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.
नव सत्तावासा। सन्तावुसो, सत्ता नानत्तकाया नानत्तसञ्ञिनो, सेय्यथापि मनुस्सा एकच्चे च देवा एकच्चे च विनिपातिका। अयं पठमो सत्तावासो।
Nava sattāvāsā. Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamo sattāvāso.
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.
नव 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।
Nava 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.
Nine 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… असुरकायं उपपन्नो होति। अयं चतुत्थो अक्खणो असमयो ब्रह्मचरियवासाय।
Puna caparaṁ …pe… asurakāyaṁ upapanno hoti. Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.
Furthermore, a Realized One has arisen in the world. But a person has been reborn among the demons. This is the fourth lost opportunity for spiritual practice.
पुन चपरं …पे… अञ्ञतरं दीघायुकं देवनिकायं उपपन्नो होति। अयं पञ्चमो अक्खणो असमयो ब्रह्मचरियवासाय।
Puna caparaṁ …pe… aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti. Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.
Furthermore, a Realized One has arisen in the world. But a person has been reborn in one of the long-lived orders of gods. This is the fifth lost opportunity for spiritual practice.
पुन चपरं …पे… पच्चन्तिमेसु जनपदेसु पच्चाजातो होति मिलक्खेसु अविञ्ञातारेसु, यत्थ नत्थि गति भिक्खूनं भिक्खुनीनं उपासकानं उपासिकानं। अयं छट्ठो अक्खणो असमयो ब्रह्मचरियवासाय।
Puna caparaṁ …pe… paccantimesu janapadesu paccājāto hoti milakkhesu29 aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Ayaṁ chaṭṭho 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 sixth lost opportunity for spiritual practice.
पुन चपरं …पे… 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 सत्तमो अक्खणो असमयो ब्रह्मचरियवासाय।
Puna caparaṁ …pe… 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 sattamo 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 seventh lost opportunity for spiritual practice.
पुन चपरं …पे… मज्झिमेसु जनपदेसु पच्चाजातो होति। सो च होति दुप्पञ्ञो जळो एळमूगो, नप्पटिबलो सुभासितदुब्भासितानमत्थमञ्ञातुं। अयं अट्ठमो अक्खणो असमयो ब्रह्मचरियवासाय।
Puna caparaṁ …pe… majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. Ayaṁ aṭṭhamo 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 eighth lost opportunity for spiritual practice.
पुन चपरं, आवुसो, तथागतो च लोके न उप्पन्नो होति अरहं सम्मासम्बुद्धो, धम्मो च न देसियति ओपसमिको परिनिब्बानिको सम्बोधगामी सुगतप्पवेदितो। अयञ्च पुग्गलो मज्झिमेसु जनपदेसु पच्चाजातो होति, सो च होति पञ्ञवा अजळो अनेळमूगो, पटिबलो सुभासितदुब्भासितानमत्थमञ्ञातुं। अयं नवमो अक्खणो असमयो ब्रह्मचरियवासाय।
Puna caparaṁ, āvuso, tathāgato ca loke na30 uppanno hoti arahaṁ sammāsambuddho, dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. Ayaṁ navamo akkhaṇo asamayo brahmacariyavāsāya.
Furthermore, a Realized One has arisen in the world. But he doesn’t teach the Dhamma leading to peace, Nibbana, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the ninth lost opportunity for spiritual practice.
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।
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.
Nine progressive meditations: A bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 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. 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.
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।
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.
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.
इमे खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन नव धम्मा सम्मदक्खाता। तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं।
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.
These are the teachings grouped by nine that have been rightly explained by the Buddha. You should all recite these in concert.
१०। दसक
10. Dasaka
10. Tens
अत्थि खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन दस धम्मा सम्मदक्खाता। तत्थ सब्बेहेव सङ्गायितब्बं …पे… अत्थाय हिताय सुखाय देवमनुस्सानं। कतमे दस?
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. Katame dasa?
There are teachings grouped by ten that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by ten?
दस नाथकरणा धम्मा। इधावुसो, भिक्खु सीलवा होति। पातिमोक्खसंवरसंवुतो विहरति आचारगोचरसम्पन्नो, अणुमत्तेसु वज्जेसु भयदस्सावी समादाय सिक्खति सिक्खापदेसु। यंपावुसो, भिक्खु सीलवा होति, पातिमोक्खसंवरसंवुतो विहरति, आचारगोचरसम्पन्नो, अणुमत्तेसु वज्जेसु भयदस्सावी समादाय सिक्खति सिक्खापदेसु। अयम्पि धम्मो नाथकरणो।
Dasa nāthakaraṇā dhammā. Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Yaṁpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Ayampi dhammo nāthakaraṇo.
Ten qualities that serve as protector: Firstly, 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 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। यंपावुसो, भिक्खु बहुस्सुतो होति …पे… दिट्ठिया सुप्पटिविद्धा। अयम्पि धम्मो नाथकरणो।
Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā31 kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā32 vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yaṁpāvuso, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā. Ayampi dhammo nāthakaraṇo.
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 too is a quality that serves as protector.
पुन चपरं, आवुसो, भिक्खु कल्याणमित्तो होति कल्याणसहायो कल्याणसम्पवङ्को। यंपावुसो, भिक्खु कल्याणमित्तो होति कल्याणसहायो कल्याणसम्पवङ्को। अयम्पि धम्मो नाथकरणो।
Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yaṁpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo 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 सुवचो होति …पे… पदक्खिणग्गाही अनुसासनिं। अयम्पि धम्मो नाथकरणो।
Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ. Yaṁpāvuso, bhikkhu suvaco hoti …pe… padakkhiṇaggāhī 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 यानि तानि सब्रह्मचारीनं …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 yāni tāni sabrahmacārīnaṁ …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 धम्मकामो होति …पे… उळारपामोज्जो। अयम्पि धम्मो नाथकरणो।
Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yaṁpāvuso, bhikkhu dhammakāmo hoti …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 सन्तुट्ठो होति …पे… परिक्खारेहि। अयम्पि धम्मो नाथकरणो।
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Yaṁpāvuso, bhikkhu santuṭṭho hoti …pe… parikkhārehi. 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 अकुसलानं धम्मानं पहानाय कुसलानं धम्मानं उपसम्पदाय, थामवा दळ्हपरक्कमो अनिक्खित्तधुरो कुसलेसु धम्मेसु। यंपावुसो, भिक्खु आरद्धवीरियो विहरति …पे… अनिक्खित्तधुरो कुसलेसु धम्मेसु। अयम्पि धम्मो नाथकरणो।
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṁpāvuso, bhikkhu āraddhavīriyo viharati …pe… anikkhittadhuro kusalesu dhammesu. Ayampi dhammo nāthakaraṇo.
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 too is a quality that serves as protector.
पुन चपरं, आवुसो, भिक्खु सतिमा होति परमेन सतिनेपक्केन समन्नागतो चिरकतम्पि चिरभासितम्पि सरिता अनुस्सरिता। यंपावुसो, भिक्खु सतिमा होति …पे… सरिता अनुस्सरिता। अयम्पि धम्मो नाथकरणो।
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Yaṁpāvuso, bhikkhu satimā hoti …pe… saritā anussaritā. 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 सम्मादुक्खक्खयगामिनिया। यंपावुसो, भिक्खु पञ्ञवा होति …पे… सम्मादुक्खक्खयगामिनिया। अयम्पि धम्मो नाथकरणो।
Puna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Yaṁpāvuso, bhikkhu paññavā hoti …pe… sammādukkhakkhayagāminiyā. Ayampi dhammo nāthakaraṇo.
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.
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।
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.
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.
दस अकुसलकम्मपथा—पाणातिपातो, अदिन्नादानं, कामेसुमिच्छाचारो, मुसावादो, पिसुणा वाचा, फरुसा वाचा, सम्फप्पलापो, अभिज्झा, ब्यापादो, मिच्छादिट्ठि।
Dasa akusalakammapathā—pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.
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.
दस कुसलकम्मपथा—पाणातिपाता वेरमणी, अदिन्नादाना वेरमणी, कामेसुमिच्छाचारा वेरमणी, मुसावादा वेरमणी, पिसुणाय वाचाय वेरमणी, फरुसाय वाचाय वेरमणी, सम्फप्पलापा वेरमणी, अनभिज्झा, अब्यापादो, सम्मादिट्ठि।
Dasa kusalakammapathā—pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.
Ten ways of doing skillful deeds: refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
दस अरियवासा। इधावुसो, भिक्खु पञ्चङ्गविप्पहीनो होति, छळङ्गसमन्नागतो, एकारक्खो, चतुरापस्सेनो, पणुन्नपच्चेकसच्चो, समवयसट्ठेसनो, अनाविलसङ्कप्पो, पस्सद्धकायसङ्खारो, सुविमुत्तचित्तो, सुविमुत्तपञ्ञो।
Dasa ariyavāsā. Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.
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… मनसा धम्मं विञ्ञाय नेव सुमनो होति न दुम्मनो, उपेक्खको विहरति सतो सम्पजानो। एवं खो, आवुसो, भिक्खु छळङ्गसमन्नागतो होति।
Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā …pe… manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.
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 … 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 अनाविलसङ्कप्पो होति? इधावुसो, भिक्खुनो कामसङ्कप्पो पहीनो होति, ब्यापादसङ्कप्पो पहीनो होति, विहिंसासङ्कप्पो पहीनो होति। एवं खो, आवुसो, भिक्खु अनाविलसङ्कप्पो होति।
Kathañcāvuso, bhikkhu anāvilasaṅkappo 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? It’s when, 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 उच्छिन्नमूलो तालावत्थुकतो अनभावङ्कतो आयतिं अनुप्पादधम्मोऽति पजानाति। ‘मोहो मे पहीनो उच्छिन्नमूलो तालावत्थुकतो अनभावङ्कतो आयतिं अनुप्पादधम्मोऽति पजानाति। एवं खो, आवुसो, भिक्खु सुविमुत्तपञ्ञो होति।
Kathañcāvuso, bhikkhu suvimuttapañño hoti? Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti. ‘Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti. ‘Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti. Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti.
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.
दस असेक्खा धम्मा—असेक्खा सम्मादिट्ठि, असेक्खो सम्मासङ्कप्पो, असेक्खा सम्मावाचा, असेक्खो सम्माकम्मन्तो, असेक्खो सम्माआजीवो, असेक्खो सम्मावायामो, असेक्खा सम्मासति, असेक्खो सम्मासमाधि, असेक्खं सम्माञाणं, असेक्खा सम्माविमुत्ति।
Dasa asekkhā dhammā—asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti.
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.
इमे खो, आवुसो, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन दस धम्मा सम्मदक्खाता। तत्थ सब्बेहेव सङ्गायितब्बं न विवदितब्बं, यथयिदं ब्रह्मचरियं अद्धनियं अस्स चिरट्ठितिकं, तदस्स बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्”ति।
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
Friends, these are the teachings grouped by ten that have been rightly explained by the Buddha. You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”
अथ खो भगवा उट्ठहित्वा आयस्मन्तं सारिपुत्तं आमन्तेसि: “साधु साधु, सारिपुत्त, साधु खो त्वं, सारिपुत्त, भिक्खूनं सङ्गीतिपरियायं अभासी”ति।
Atha kho bhagavā uṭṭhahitvā āyasmantaṁ sāriputtaṁ āmantesi: “sādhu sādhu, sāriputta, sādhu kho tvaṁ, sāriputta, bhikkhūnaṁ saṅgītipariyāyaṁ abhāsī”ti.
Then the Buddha got up and said to Venerable Sāriputta, “Good, good, Sāriputta! It’s good that you’ve taught this exposition of the reciting in concert.”
इदमवोचायस्मा सारिपुत्तो, समनुञ्ञो सत्था अहोसि। अत्तमना ते भिक्खू आयस्मतो सारिपुत्तस्स भासितं अभिनन्दुन्ति।
Idamavocāyasmā sāriputto, samanuñño satthā ahosi. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
That is what Venerable Sāriputta said, and the teacher approved. Satisfied, the bhikkhus approved what Sāriputta said.
सङ्गीतिसुत्तं निट्ठितं दसमं।
Saṅgītisuttaṁ niṭṭhitaṁ dasamaṁ.
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:
