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

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

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

1. Groups of One 1. Eko dhammo

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

What one thing is helpful? Katamo eko dhammo bahukāro? Diligence in skillful qualities. Appamādo kusalesu dhammesu. Ayaṁ eko dhammo bahukāro.

What one thing should be developed? Katamo eko dhammo bhāvetabbo? Mindfulness of the body that is full of pleasure. Kāyagatāsati sātasahagatā. Ayaṁ eko dhammo bhāvetabbo.

What one thing should be completely understood? Katamo eko dhammo pariññeyyo? Contact, which is accompanied by defilements and fuels grasping. Phasso sāsavo upādāniyo. Ayaṁ eko dhammo pariññeyyo.

What one thing should be given up? Katamo eko dhammo pahātabbo? The conceit ‘I am’. Asmimāno. Ayaṁ eko dhammo pahātabbo.

What one thing makes things worse? Katamo eko dhammo hānabhāgiyo? Irrational application of mind. Ayoniso manasikāro. Ayaṁ eko dhammo hānabhāgiyo.

What one thing leads to distinction? Katamo eko dhammo visesabhāgiyo? Rational application of mind. Yoniso manasikāro. Ayaṁ eko dhammo visesabhāgiyo.

What one thing is hard to comprehend? Katamo eko dhammo duppaṭivijjho? The heart’s immersion of immediate result. Ānantariko cetosamādhi. Ayaṁ eko dhammo duppaṭivijjho.

What one thing should be produced? Katamo eko dhammo uppādetabbo? Unshakable knowledge. Akuppaṁ ñāṇaṁ. Ayaṁ eko dhammo uppādetabbo.

What one thing should be directly known? Katamo eko dhammo abhiññeyyo? All sentient beings are sustained by food. Sabbe sattā āhāraṭṭhitikā. Ayaṁ eko dhammo abhiññeyyo.

What one thing should be realized? Katamo eko dhammo sacchikātabbo? The unshakable release of the heart. Akuppā cetovimutti. Ayaṁ eko dhammo sacchikātabbo.

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

2. Groups of Two 2. Dve dhammā

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

What two things are helpful? Katame dve dhammā bahukārā? Mindfulness and situational awareness. Sati ca sampajaññañca. Ime dve dhammā bahukārā.

What two things should be developed? Katame dve dhammā bhāvetabbā? Serenity and discernment. Samatho ca vipassanā ca. Ime dve dhammā bhāvetabbā.

What two things should be completely understood? Katame dve dhammā pariññeyyā? Name and form. Nāmañca rūpañca. Ime dve dhammā pariññeyyā.

What two things should be given up? Katame dve dhammā pahātabbā? Ignorance and craving for continued existence. Avijjā ca bhavataṇhā ca. Ime dve dhammā pahātabbā.

What two things make things worse? Katame dve dhammā hānabhāgiyā? Being hard to admonish and having bad friends. Dovacassatā ca pāpamittatā ca. Ime dve dhammā hānabhāgiyā.

What two things lead to distinction? Katame dve dhammā visesabhāgiyā? Being easy to admonish and having good friends. Sovacassatā ca kalyāṇamittatā ca. Ime dve dhammā visesabhāgiyā.

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

What two things should be produced? Katame dve dhammā uppādetabbā? Two knowledges: Dve ñāṇāni—knowledge of ending, and knowledge of non-arising. khaye ñāṇaṁ, anuppāde ñāṇaṁ. Ime dve dhammā uppādetabbā.

What two things should be directly known? Katame dve dhammā abhiññeyyā? Two elements: Dve dhātuyo—the conditioned element and the unconditioned element. saṅkhatā ca dhātu asaṅkhatā ca dhātu. Ime dve dhammā abhiññeyyā.

What two things should be realized? Katame dve dhammā sacchikātabbā? Knowledge and freedom. Vijjā ca vimutti ca. Ime dve dhammā sacchikātabbā.

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

3. Groups of Three 3. Tayo dhammā

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

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

What three things should be developed? Katame tayo dhammā bhāvetabbā? Three kinds of immersion. Tayo samādhī—Immersion with placing the mind and keeping it connected. Immersion without placing the mind, merely keeping it connected. Immersion without placing the mind or keeping it connected. savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. Ime tayo dhammā bhāvetabbā.

What three things should be completely understood? Katame tayo dhammā pariññeyyā? Three feelings: Tisso vedanā—pleasant, painful, and neutral. sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ime tayo dhammā pariññeyyā.

What three things should be given up? Katame tayo dhammā pahātabbā? Three cravings: Tisso taṇhā—craving for sensual pleasures, craving for existence, and craving for nonexistence. kāmataṇhā, bhavataṇhā, vibhavataṇhā. Ime tayo dhammā pahātabbā.

What three things make things worse? Katame tayo dhammā hānabhāgiyā? Three unskillful roots: Tīṇi akusalamūlāni—greed, hate, and delusion. lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. Ime tayo dhammā hānabhāgiyā.

What three things lead to distinction? Katame tayo dhammā visesabhāgiyā? Three skillful roots: Tīṇi kusalamūlāni—contentment, love, and understanding. alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. Ime tayo dhammā visesabhāgiyā.

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

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

What three things should be directly known? Katame tayo dhammā abhiññeyyā? Three elements: Tisso dhātuyo—sensuality, form, and formlessness. kāmadhātu, rūpadhātu, arūpadhātu. Ime tayo dhammā abhiññeyyā.

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

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

4. Groups of Four 4. Cattāro dhammā

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

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

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

What four things should be completely understood? Katame cattāro dhammā pariññeyyā? Four foods: Cattāro āhārā—edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Ime cattāro dhammā pariññeyyā.

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

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

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

What four things are hard to comprehend? Katame cattāro dhammā duppaṭivijjhā? Four kinds of immersion: Cattāro samādhī—immersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration. hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. Ime cattāro dhammā duppaṭivijjhā.

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

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

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

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

5. Groups of Five 5. Pañca dhammā

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

What five things are helpful? Katame pañca dhammā bahukārā? Five factors that support meditation. Pañca padhāniyaṅgāni—A mendicant has faith in the Realized One’s awakening: idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. Asaṭho hoti amāyāvī yathābhūtamattānaṁ āvīkattā satthari vā viññūsu vā sabrahmacārīsu. 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. Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Ime pañca dhammā bahukārā.

What five things should be developed? Katame pañca dhammā bhāvetabbā? Right immersion with five factors: Pañcaṅgiko sammāsamādhi—pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the basis for reviewing. pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ. Ime pañca dhammā bhāvetabbā.

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

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

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

What five things lead to distinction? Katame pañca dhammā visesabhāgiyā? Five faculties: Pañcindriyāni—faith, energy, mindfulness, immersion, and wisdom. saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Ime pañca dhammā visesabhāgiyā.

What five things are hard to comprehend? Katame pañca dhammā duppaṭivijjhā? Five elements of escape. Pañca nissaraṇiyā dhātuyo—A mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided. idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided. Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. This is how the escape from sensual pleasures is explained. Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.

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

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

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

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

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

What five things should be directly known? Katame pañca dhammā abhiññeyyā? Five opportunities for freedom. Pañca vimuttāyatanāni—Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. 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. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. This is the first opportunity for freedom. Idaṁ paṭhamaṁ vimuttāyatanaṁ.

Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. 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. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. This is the second opportunity for freedom. Idaṁ dutiyaṁ vimuttāyatanaṁ.

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

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

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching … or think about it. Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati; But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. 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. Tassa atthappaṭisaṁvedino dhammappaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. This is the fifth opportunity for freedom. Idaṁ pañcamaṁ vimuttāyatanaṁ. Ime pañca dhammā abhiññeyyā.

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

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

6. Groups of Six 6. Cha dhammā

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

What six things are helpful? Katame cha dhammā bahukārā? Six warm-hearted qualities. Cha sāraṇīyā dhammā. Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

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

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

Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. 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 mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. 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 mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who practices it to the complete ending of suffering. Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo, saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Ime cha dhammā bahukārā.

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

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

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

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

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

What six things are hard to comprehend? Katame cha dhammā duppaṭivijjhā? Six elements of escape. Cha nissaraṇiyā dhātuyo—Take a mendicant who says: idhāvuso, bhikkhu evaṁ vadeyya: ‘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. ‘mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, Yet somehow ill will still occupies my mind.’ atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti. 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. So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, Aṭṭhānametaṁ āvuso anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. yet somehow ill will still occupies the mind. Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassatīti, netaṁ ṭhānaṁ vijjati. For it is the heart’s release by love that is the escape from ill will.’ Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettācetovimuttī’ti.

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

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

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

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

Take another mendicant who says: Idha panāvuso, bhikkhu evaṁ vadeyya: ‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. ‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi, Yet somehow the dart of doubt and indecision still occupies my mind.’ atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti. 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. So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, Aṭṭhānametaṁ, āvuso, anavakāso yaṁ asmīti vigate ayamahamasmīti asamanupassato. yet somehow the dart of doubt and indecision still occupy the mind. Atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’ Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti. Ime cha dhammā duppaṭivijjhā.

What six things should be produced? Katame cha dhammā uppādetabbā? Six consistent responses. Cha satatavihārā. A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Hearing a sound with their ears … Sotena saddaṁ sutvā …pe… Smelling an odor with their nose … ghānena gandhaṁ ghāyitvā … Tasting a flavor with their tongue … jivhāya rasaṁ sāyitvā …

Encountering a touch with their body … kāyena phoṭṭhabbaṁ phusitvā … Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Ime cha dhammā uppādetabbā.

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

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

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

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

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

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

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

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

7. Groups of Seven 7. Satta dhammā

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

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

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

What seven things should be completely understood? Katame satta dhammā pariññeyyā? Seven planes of consciousness. Satta viññāṇaṭṭhitiyo—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. santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. This is the first plane of consciousness. Ayaṁ paṭhamā viññāṇaṭṭhiti.

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

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

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

There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā …pe… ‘ananto ākāso’ti ākāsānañcāyatanūpagā. This is the fifth plane of consciousness. Ayaṁ pañcamī 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. Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. This is the sixth plane of consciousness. Ayaṁ chaṭṭhī 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. Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. This is the seventh plane of consciousness. Ayaṁ sattamī viññāṇaṭṭhiti. Ime satta dhammā pariññeyyā.

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

What seven things make things worse? Katame satta dhammā hānabhāgiyā? Seven bad qualities: Satta asaddhammā—a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless. idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. Ime satta dhammā hānabhāgiyā.

What seven things lead to distinction? Katame satta dhammā visesabhāgiyā? Seven good qualities: Satta saddhammā—a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise. idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. Ime satta dhammā visesabhāgiyā.

What seven things are hard to comprehend? Katame satta dhammā duppaṭivijjhā? Seven aspects of the teachings of the true persons: Satta sappurisadhammā—a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows individuals. idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca. Ime satta dhammā duppaṭivijjhā.

What seven things should be produced? Katame satta dhammā uppādetabbā? Seven perceptions: Satta saññā—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. aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. Ime satta dhammā uppādetabbā.

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

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

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

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

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

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

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

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

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

The first recitation section is complete. Paṭhamabhāṇavāro niṭṭhito.

8. Groups of Eight 8. Aṭṭha dhammā

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

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

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

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

Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. This is the fourth cause. Ayaṁ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. This is the fifth cause. Ayaṁ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. This is the sixth cause. Ayaṁ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. Cirakatampi cirabhāsitampi saritā anussaritā. This is the seventh cause. Ayaṁ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.

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

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

What eight things should be completely understood? Katame aṭṭha dhammā pariññeyyā? Eight worldly conditions: Aṭṭha lokadhammā—gain and loss, fame and disgrace, blame and praise, pleasure and pain. lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca. Ime aṭṭha dhammā pariññeyyā.

What eight things should be given up? Katame aṭṭha dhammā pahātabbā? Eight wrong ways: Aṭṭha micchattā—wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi. Ime aṭṭha dhammā pahātabbā.

What eight things make things worse? Katame aṭṭha dhammā hānabhāgiyā? Eight grounds for laziness. Aṭṭha kusītavatthūni. Firstly, a mendicant has some work to do. Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, They think: tassa evaṁ hoti: ‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ ‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. This is the first ground for laziness. Idaṁ paṭhamaṁ kusītavatthu.

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

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

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

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

Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. They think: Tassa evaṁ hoti: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’… ‘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. They lie down, and don’t rouse energy… So nipajjati …pe… This is the sixth ground for laziness. idaṁ chaṭṭhaṁ kusītavatthu.

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

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

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

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

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

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

Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. They think: Tassa evaṁ hoti: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’… ‘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… This is the fifth ground for arousing energy. idaṁ pañcamaṁ ārambhavatthu.

Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. They think: Tassa evaṁ hoti: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’… ‘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… This is the sixth ground for arousing energy. idaṁ chaṭṭhaṁ ārambhavatthu.

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

Furthermore, a mendicant has recently recovered from illness. Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. They think: Tassa evaṁ hoti: ‘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.’ ‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati, yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. This is the eighth ground for arousing energy. Idaṁ aṭṭhamaṁ ārambhavatthu. Ime aṭṭha dhammā visesabhāgiyā.

What eight things are hard to comprehend? Katame aṭṭha dhammā duppaṭivijjhā? Eight lost opportunities for spiritual practice. Aṭṭha akkhaṇā asamayā brahmacariyavāsāya. Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. But that individual has been reborn in hell. Ayañca puggalo nirayaṁ upapanno hoti. This is the first lost opportunity for spiritual practice. Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.

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

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

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

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

Furthermore, a Realized One has arisen in the world. Puna caparaṁ …pe… And an individual is reborn in a central country. But they have wrong view and distorted perspective: ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ ‘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. This is the sixth lost opportunity for spiritual practice. Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.

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

Furthermore, no Realized One has arisen in the world, Puna caparaṁ …pe… so there is no teaching of the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But an individual is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. This is the eighth lost opportunity for spiritual practice. Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. Ime aṭṭha dhammā duppaṭivijjhā.

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

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

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

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

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

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

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

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

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

What eight things should be realized? Katame aṭṭha dhammā sacchikātabbā? Eight liberations. Aṭṭha vimokkhā—Having physical form, they see forms. rūpī rūpāni passati. This is the first liberation. Ayaṁ paṭhamo vimokkho.

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

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

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

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

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

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

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

9. Groups of Nine 9. Nava dhammā

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

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

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

What nine things should be completely understood? Katame nava dhammā pariññeyyā? Nine abodes of sentient beings. Nava sattāvāsā—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. santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. This is the first abode of sentient beings. Ayaṁ paṭhamo sattāvāso.

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

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

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

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

There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. This is the sixth abode of sentient beings. Ayaṁ chaṭṭho 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. Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. This is the seventh abode of sentient beings. Ayaṁ sattamo 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. Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. This is the eighth abode of sentient beings. Ayaṁ aṭṭhamo 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. Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. This is the ninth abode of sentient beings. Ayaṁ navamo sattāvāso.

Ime nava dhammā pariññeyyā.

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

What nine things make things worse? Katame nava dhammā hānabhāgiyā? Nine grounds for resentment. Nava āghātavatthūni: Thinking: ‘They did wrong to me,’ you harbor resentment. ‘anatthaṁ me acarī’ti āghātaṁ bandhati, Thinking: ‘They are doing wrong to me’ … ‘anatthaṁ me caratī’ti āghātaṁ bandhati, ‘They will do wrong to me’ … ‘anatthaṁ me carissatī’ti āghātaṁ bandhati; ‘They did wrong by someone I love’ … ‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe… ‘They are doing wrong by someone I love’ … ‘anatthaṁ caratī’ti āghātaṁ bandhati …pe… ‘They will do wrong by someone I love’ … ‘anatthaṁ carissatī’ti āghātaṁ bandhati; ‘They helped someone I dislike’ … ‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe… ‘They are helping someone I dislike’ … ‘atthaṁ caratī’ti āghātaṁ bandhati …pe… Thinking: ‘They will help someone I dislike,’ you harbor resentment. ‘atthaṁ carissatī’ti āghātaṁ bandhati. Ime nava dhammā hānabhāgiyā.

What nine things lead to distinction? Katame nava dhammā visesabhāgiyā? Nine ways to get rid of resentment. Nava āghātapaṭivinayā: Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment. ‘anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; Thinking: ‘They are doing wrong to me …’ … ‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘They will do wrong to me …’ … ‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘They did wrong by someone I love …’ … ‘piyassa me manāpassa anatthaṁ acari …pe… ‘They are doing wrong by someone I love …’ … anatthaṁ carati …pe… ‘They will do wrong by someone I love …’ … anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘They helped someone I dislike …’ … ‘appiyassa me amanāpassa atthaṁ acari …pe… ‘They are helping someone I dislike …’ … atthaṁ carati …pe… Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti. Ime nava dhammā visesabhāgiyā.

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

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

What nine things should be directly known? Katame nava dhammā abhiññeyyā? Nine progressive meditations. Nava anupubbavihārā—A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. second absorption … Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. third absorption … Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. fourth absorption. Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Ime nava dhammā abhiññeyyā.

What nine things should be realized? Katame nava dhammā sacchikātabbā? Nine progressive cessations. Nava anupubbanirodhā—For someone who has attained the first absorption, sensual perceptions have ceased. paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti, For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti, For someone who has attained the third absorption, rapture has ceased. tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti, For someone who has attained the fourth absorption, breathing has ceased. catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti, For someone who has attained the dimension of infinite space, the perception of form has ceased. ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti, For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti, For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti, For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti, For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. Ime nava dhammā sacchikātabbā.

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

10. Groups of Ten 10. Dasa dhammā

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

What ten things are helpful? Katame dasa dhammā bahukārā? Ten qualities that serve as protector. Dasa nāthakaraṇā dhammā—First, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Yaṁpāvuso, bhikkhu sīlavā hoti …pe… sikkhati sikkhāpadesu. This is a quality that serves as protector. Ayampi dhammo nāthakaraṇo.

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

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

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

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

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

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

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

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

Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yaṁpāvuso, bhikkhu …pe… This too is a quality that serves as protector. ayampi dhammo nāthakaraṇo. Ime dasa dhammā bahukārā.

What ten things should be developed? Katame dasa dhammā bhāvetabbā? Ten universal dimensions of meditation. Dasa kasiṇāyatanāni—Someone perceives the meditation on universal earth above, below, across, undivided and limitless. pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. They perceive the meditation on universal water … Āpokasiṇameko sañjānāti …pe… the meditation on universal fire … tejokasiṇameko sañjānāti … the meditation on universal air … vāyokasiṇameko sañjānāti … the meditation on universal blue … nīlakasiṇameko sañjānāti … the meditation on universal yellow … pītakasiṇameko sañjānāti … the meditation on universal red … lohitakasiṇameko sañjānāti … the meditation on universal white … odātakasiṇameko sañjānāti … the meditation on universal space … ākāsakasiṇameko sañjānāti … They perceive the meditation on universal consciousness above, below, across, undivided and limitless. viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Ime dasa dhammā bhāvetabbā.

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

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

What ten things make things worse? Katame dasa dhammā hānabhāgiyā? Ten ways of doing unskillful deeds: Dasa akusalakammapathā—killing living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view. pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. Ime dasa dhammā hānabhāgiyā.

What ten things lead to distinction? Katame dasa dhammā visesabhāgiyā? Ten ways of doing skillful deeds: Dasa kusalakammapathā—refraining from killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, backbiting, harsh, or nonsensical; contentment, good will, and right view. pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. Ime dasa dhammā visesabhāgiyā.

What ten things are hard to comprehend? Katame dasa dhammā duppaṭivijjhā? Ten abodes of the noble ones. Dasa ariyavāsā—A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has cast aside idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom. idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.

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

And how does a mendicant possess six factors? Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Hearing a sound with their ears … Sotena saddaṁ sutvā …pe… Smelling an odor with their nose … ghānena gandhaṁ ghāyitvā … Tasting a flavor with their tongue … jivhāya rasaṁ sāyitvā …

Encountering a touch with their body … kāyena phoṭṭhabbaṁ phusitvā … Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. That’s how a mendicant possesses six factors. Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.

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

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

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

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

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

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

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

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

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

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

What ten things should be realized? Katame dasa dhammā sacchikātabbā? Ten qualities of an adept: Dasa asekkhā dhammā—an adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti. Ime dasa dhammā sacchikātabbā.

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

Pāthikavaggo niṭṭhito.

Tassuddānaṁ

Pāthiko ca udumbaraṁ, cakkavatti aggaññakaṁ; Sampasādanapāsādaṁ, mahāpurisalakkhaṇaṁ.

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

Pāthikavaggapāḷi niṭṭhitā.

Tīhi vaggehi paṭimaṇḍito sakalo

The Long Discourses are complete. dīghanikāyo samatto.