Sutta Pitaka
Dīgha Nikāya – The Long Discourses
DN33: Sangīti Sutta – Reciting in Concert
- © Translated from the Pali by Bhante Sujato. (More copyright information)
dn33:1.1.1So I have heard. At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā.This discourse picks up from DN29:17.1, where the Buddha urges that the Sangha should gather and recite the Dhamma for the long lasting of the dispensation. There he lists the 37 factors of awakening, a standard early collation of practice-oriented teachings that are primarily collected in the Mahāvagga of the Saṁyutta Nikāya. This discourse is a late one, and appears to be an initial attempt to compile a more thorough list of the Buddha’s teachings. The Sarvāstivāda version of the same discourse formed the basis of one of their seven Abhidhamma books, the Sangītiparyāya. There he stayed in Cunda the smith’s mango grove.At AN10.176 Cunda asks about the purity of the western brahmins; at DN16:4.13.3 = Ud8.5 he offers the Buddha’s last meal; at Snp1.5 he asks about a true ascetic.
dn33:1.2.1Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any person at all.The completion of a town hall was celebrated by a talk for the Sakyans SN35.243 and MN53. Such halls were community meeting places that played a central role in civic society and communal decision-making in democratic republics such as the Mallas and the Sakyans. The Buddha’s participation is a sign of his support for their civic and democratic process. The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove. Then they went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, a new town hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been occupied by an ascetic or brahmin or any person at all. May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it. That would be for the lasting welfare and happiness of the Mallas of Pāvā.” The Buddha consented in silence.
dn33:1.3.1Then, knowing that the Buddha had consented, the Mallas got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying, “Please, sir, come at your convenience.”
dn33:1.4.1Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east. The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. The Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
dn33:1.4.4The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he dismissed them, “The night is getting late, Vāseṭṭhas.As at DN16:5.19.1, the Mallas are called Vāseṭṭhas after the family lineage of their priest (purohita). Please go at your convenience.”
dn33:1.4.7“Yes, sir,” replied the Mallas. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
dn33:1.5.1Soon after they left, the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta, “Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.”The Buddha likewise mentions his bad back and invites another monk to teach in both the other suttas where he is first to teach in a new hall (MN53, SN35.243), and also on the uposatha at Naḷakapāna (AN10.67, AN10.68). These were all occasions when the community was sitting late into the night.
dn33:1.5.6“Yes, sir,” Sāriputta replied.
dn33:1.5.7And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
dn33:1.6.1Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā.As at DN29:1.3 and MN104, in both of which the Buddha was in the Sakyan lands at this time. There, the news is conveyed to the Buddha by the novice Cunda. Perhaps he was confused with Cunda the smith. With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and disputing, continually wounding each other with barbed words: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
dn33:1.6.4You’d think there was nothing but slaughter going on among the Jain ascetics. And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.
dn33:1.7.1Then Sāriputta told the mendicants about these things. He went on to say, “That’s what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
dn33:1.7.7And what is that teaching?
1. Ones
dn33:1.7.10There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.Sāriputta adopts the “Aṅguttara principle” of arranging teachings by number rather than the “Saṁyutta principle” of arrangement by topic. Thus this list of teachings has more in common with the Aṅguttara Nikāya than with the Buddha’s original list of Saṁyutta topics. I note unusual or rare terms, but the references here are meant to be indicative rather than comprehensive. You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
What are the teachings grouped by one?
dn33:1.8.2All sentient beings are sustained by food.AN10.27, AN10.28, Kp 4.
Compare Bṛhadāranyaka Upaniṣad 5.12.1, “for all these beings are contained in food”, Chāndogya Upaniṣad 1.11.9, “all these beings live when they partake of food”, Taittirīya Upaniṣad 2.2.1, “any creatures who dwell on earth are produced from food, and by food alone they live.”
dn33:1.8.3All sentient beings are sustained by conditions.This phrase is unique, but here saṅkhārā (“conditions”) is a synonym of āhāra (“food, fuel, nutriment”).
dn33:1.8.4These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.The paucity of teachings of “one” reflects the fact that the Aṅguttara Nikāya Ones consists mostly of longer teachings that have been split into atoms to artificially create “ones”. You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
2. Twos
dn33:1.9.1There are teachings grouped by two that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by two?
dn33:1.9.4Name and form.
dn33:1.9.5Ignorance and craving for continued existence.AN4.254.
dn33:1.9.6Views favoring continued existence and views favoring ending existence.AN2.91, SN22.80.
dn33:1.9.7Lack of conscience and prudence.
dn33:1.9.8Conscience and prudence.
dn33:1.9.9Being hard to admonish and having bad friends.
dn33:1.9.10Being easy to admonish and having good friends.
dn33:1.9.11Skill in offenses and skill in resolving offenses.These Vinaya concepts also at AN2.97.
dn33:1.9.12Skill in meditative attainments and skill in emerging from those attainments.AN2.163.
dn33:1.9.13Skill in the elements and skill in application of mind.AN2.96.
dn33:1.9.14Skill in the sense fields and skill in dependent origination.MN115.
dn33:1.9.15Skill in what is possible and skill in what is impossible.MN115.
dn33:1.9.16Integrity and scrupulousness.
dn33:1.9.17Patience and gentleness.
dn33:1.9.18Camaraderie and hospitality.
dn33:1.9.19Harmlessness and purity.
dn33:1.9.20Lack of mindfulness and lack of situational awareness.
dn33:1.9.21Mindfulness and situational awareness.
dn33:1.9.22Not guarding the sense doors and eating too much.
dn33:1.9.23Guarding the sense doors and moderation in eating.
dn33:1.9.24The power of reflection and the power of development.AN2.11.
dn33:1.9.25The power of mindfulness and the power of immersion.
dn33:1.9.26Serenity and discernment.
dn33:1.9.27The basis of serenity and the basis of exertion.Samathanimitta at SN46.2 and SN46.51; paggahanimitta at AN3.102.
dn33:1.9.28Exertion, and not being scattered.
dn33:1.9.29Failure in ethics and failure in view.
dn33:1.9.30Accomplishment in ethics and accomplishment in view.
dn33:1.9.31Purification of ethics and purification of view.
dn33:1.9.32Purification of view and making an effort in line with that view.
dn33:1.9.33Inspiration, and making a suitable effort when inspired by inspiring places.
dn33:1.9.34To never be content with skillful qualities, and to never stop trying.
dn33:1.9.35Knowledge and freedom.
dn33:1.9.36Knowledge of ending and knowledge of non-arising.“Knowledge of ending” (khaye ñāṇaṁ) refers to the aggregates; it is discussed at SN12.23.
“Knowledge of non-arising” (anuppāde ñāṇaṁ) is the knowledge that one will not be born again.
dn33:1.9.37These are the teachings grouped by two that have been rightly explained by the Buddha. You should all recite these in concert.
3. Threes
dn33:1.10.1There are teachings grouped by three that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by three?
dn33:1.10.4Three unskillful roots: greed, hate, and delusion.
dn33:1.10.6Three skillful roots: contentment, love, and understanding.
dn33:1.10.8Three ways of performing bad conduct: by body, speech, and mind.
dn33:1.10.10Three ways of performing good conduct: by body, speech, and mind.
dn33:1.10.12Three unskillful thoughts: sensuality, malice, and cruelty.
dn33:1.10.14Three skillful thoughts: renunciation, good will, and harmlessness.
dn33:1.10.16Three unskillful intentions: sensuality, malice, and cruelty.
dn33:1.10.18Three skillful intentions: renunciation, good will, and harmlessness.
dn33:1.10.20Three unskillful perceptions: sensuality, malice, and cruelty.
dn33:1.10.22Three skillful perceptions: renunciation, good will, and harmlessness.
dn33:1.10.24Three unskillful elements: sensuality, malice, and cruelty.
dn33:1.10.26Three skillful elements: renunciation, good will, and harmlessness.
dn33:1.10.28Another three elements: sensuality, form, and formlessness.
dn33:1.10.30Another three elements: form, formlessness, and cessation.
dn33:1.10.32Another three elements: lower, middle, and higher.SN14.13, AN3.76, AN3.77.
dn33:1.10.34Three cravings: for sensual pleasures, to continue existence, and to end existence.
dn33:1.10.36Another three cravings: sensuality, form, and formlessness.
dn33:1.10.38Another three cravings: form, formlessness, and cessation.
dn33:1.10.40Three fetters: substantialist view, doubt, and misapprehension of precepts and observances.
dn33:1.10.42Three defilements: sensuality, desire for continued existence, and ignorance.
dn33:1.10.44Three realms of existence: sensual, form, and formless.
dn33:1.10.46Three searches: for sensual pleasures, for continued existence, and for a spiritual path.
dn33:1.10.48Three kinds of discrimination: ‘I’m better’, ‘I’m equal’, and ‘I’m worse’.
dn33:1.10.50Three periods: past, future, and present.
dn33:1.10.52Three extremes: substantial reality, the origin of substantial reality, and the cessation of substantial realityAt AN4.33 cessation is the middle, not an extreme. But SN22.103 has four extremes.
dn33:1.10.54Three feelings: pleasure, pain, and neutral.
dn33:1.10.56Three forms of suffering: the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing.SN38.14, SN45.165.
dn33:1.10.58Three heaps: the heap of surety in the wrong way, the heap of surety in the right way, and the heap of lack of surety.The “right way” is the eightfold path, the “wrong way” the opposite (SN45.21. “Surety in the right way” is mentioned often (eg. AN5.151), but “surety in the wrong way” seems to be found only in later texts. “Lack of surety” is impermanence. And elsewhere these are not said to be “heaps”.
dn33:1.10.60Three darknesses: one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present.Despite the explanation, and the prevalence of reading kaṅkhā, the commentary requires the Mahāsaṅgīti reading tama.
dn33:1.10.62Three things a Realized One need not hide: The Realized One’s behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking: ‘Don’t let others find this out about me!AN7.58.
dn33:1.10.69Three possessions: greed, hate, and delusion.
dn33:1.10.71Three fires: greed, hate, and delusion.
dn33:1.10.73Another three fires: a fire for those worthy of offerings dedicated to the gods, a fire for householders, and a fire for those worthy of a religious donation.AN7.47.
For dakkhiṇeyyaggi, compare Sanskrit dakṣiṇāgni, a fire sacrifice for ancestors established in a hearth to the south.
dn33:1.10.75Threefold classification of the physical: visible and resistant, invisible and resistant, and invisible and non-resistant.Elsewhere found only in Abhidhamma. “Visible and resistant” refers to material phenomena perceivable by the eye. “Invisible and resistant” is a shorthand for material phenomena that are not perceivable by the eye, but which nonetheless impinge on other senses, such as sounds or smells. “Invisible and non-resistant” includes form perceived solely in the mind.
dn33:1.10.77Three choices: good choices, bad choices, and imperturbable choices.
dn33:1.10.79Three individuals: a trainee, an adept, and one who is neither a trainee nor an adept.The last item is elsewhere found only in Abhidhamma texts. A “trainee” is a noble one who has at least entered the path to stream-entry; an “adept” (asekkha) has completed their training; one who is neither is yet to begin.
dn33:1.10.81Three seniors: a senior by birth, a senior in the teaching, and a senior by convention.Only found here.
dn33:1.10.83Three grounds for making merit: giving, ethical conduct, and meditation.
dn33:1.10.85Three grounds for accusations: what is seen, heard, and suspected.
dn33:1.10.87Three kinds of sensual rebirth: There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld. This is the first kind of sensual rebirth. There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the gods who love to imagine. This is the second kind of sensual rebirth. There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the gods who control what is imagined by others. This is the third kind of sensual rebirth.Iti 95.
dn33:1.10.94Three kinds of pleasant rebirth: There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of the Divinity’s host. This is the first pleasant rebirth. There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. Every so often they feel inspired to exclaim: ‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of streaming radiance. This is the second pleasant rebirth. There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. Since they’re truly content, they experience pleasure. Namely, the gods of universal beauty. This is the third pleasant rebirth.The first is unique, the next two from AN5.170>.
dn33:1.10.104Three kinds of wisdom: the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept.These are Abhidhamma categories.
dn33:1.10.106Another three kinds of wisdom: wisdom produced by thought, learning, and meditation.Otherwise found only in Abhidhamma and other late texts.
dn33:1.10.108Three weapons: learning, seclusion, and wisdom.The “weapon of learning” is at AN7.67, the “weapon of wisdom” in verse at Dhp40:3.
dn33:1.10.110Three faculties: the faculty of understanding that one’s enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened.Found at SN48.23 and Iti 62, this went on to become a standard Abhidhamma set.
dn33:1.10.112Three eyes: the eye of the flesh, the eye of clairvoyance, and the eye of wisdom.
dn33:1.10.114Three trainings: in higher ethics, higher mind, and higher wisdom.
dn33:1.10.116Three kinds of development: the development of physical endurance, the development of the mind, and the development of wisdom .The first two at MN36.
dn33:1.10.118Three unsurpassable qualities: unsurpassable seeing, practice, and freedom.MN35.
dn33:1.10.120Three kinds of immersion: 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.This threefold presentation of the process of absorption focuses on vitakka (“placing the mind”) and vicāra (“keeping it connected”), looking closely at how they cease (see also DN34, MN128, SN43.3, and AN8.63). The standard jhāna formula focuses more on the refinement of feelings, from which perspective the first two stages of immersion here fall under the “rapture and bliss born of seclusion”, while only the third qualifies as “rapture and bliss born of immersion”. Thus Analayo describes the two descriptions' as “complementary perspectives on the same process of deepening concentration” (Comparative Study, vol. ii, pg. 739, note 263).
dn33:1.10.122Another three kinds of immersion: emptiness, signless, and undirectedAN3.183–352.
dn33:1.10.124Three purities: purity of body, speech, and mind.AN3.121, Itivuttaka 66.
dn33:1.10.126Three kinds of sagacity: sagacity of body, speech, and mind.AN3.122, Itivuttaka 68.
dn33:1.10.128Three skills: skill in progress, skill in regress, and skill in means.AN6.79. These passages, and Therigatha 2 verse 157, are the earliest appearances of the phrase “skill in means” (upāyakosalla) that would become famous in later Buddhism.
dn33:1.10.130Three vanities: the vanity of health, the vanity of youth, and the vanity of life.AN3.39.
dn33:1.10.132Three ways of putting something in charge: putting oneself, the world, or the teaching in charge.AN3.40.
dn33:1.10.134Three topics of discussion: You might discuss the past: ‘That is how it was in the past.’ You might discuss the future: ‘That is how it will be in the future.’ Or you might discuss the present: ‘This is how it is at present.’AN3.67.
dn33:1.10.141Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
dn33:1.10.143Three meditative abidings: the heavenly meditation, the divine meditation, and the noble meditation.Called “high and luxurious beds” at AN3.63.
dn33:1.10.145Three demonstrations: The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.AN3.60.
dn33:1.10.147These are the teachings grouped by three that have been rightly explained by the Buddha. You should all recite these in concert.
4. Fours
dn33:1.11.1There are teachings grouped by four that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by four?
dn33:1.11.4Four kinds of mindfulness meditation: It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
dn33:1.11.9Four right efforts: A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
dn33:1.11.14Four bases of psychic power: A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort.
dn33:1.11.19Four absorptions: A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 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.
dn33:1.11.24Four ways of developing immersion further: There is a way of developing immersion further that leads to blissful meditation in this life. There is a way of developing immersion further that leads to gaining knowledge and vision. There is a way of developing immersion further that leads to mindfulness and awareness. There is a way of developing immersion further that leads to the ending of defilements.
dn33:1.11.29And what is the way of developing immersion further that leads to blissful meditation in this life? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … fourth absorption. This is the way of developing immersion further that leads to blissful meditation in this life.
dn33:1.11.34And what is the way of developing immersion further that leads to gaining knowledge and vision? A mendicant applies their mind to the perception of light, focusing on the perception of day regardless of whether it’s night or day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. This is the way of developing immersion further that leads to gaining knowledge and vision.
dn33:1.11.38And what is the way of developing immersion further that leads to mindfulness and awareness? A mendicant knows feelings as they arise, as they remain, and as they go away. They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. This is the way of developing immersion further that leads to mindfulness and awareness.
dn33:1.11.43And what is the way of developing immersion further that leads to the ending of defilements? A mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such are feelings … perceptions … choices … consciousness, such is the origin of consciousness, such is the ending of consciousness.’ This is the way of developing immersion further that leads to the ending of defilements.AN4.41.
dn33:1.11.51Four limitless states: A mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.These are described as “limitless” in the formula, but this is the only early text they are called the “four limitless states” (or “immeasurables”). This is a sign of systematization.
dn33:1.11.56Four formless states: A mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.Often described as “formless”, here is the only place we find “four formless states” (āruppā).
dn33:1.11.61Four supports: After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.AN10.20.
dn33:1.11.63Four noble traditions: A mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.
dn33:1.11.66Furthermore, a mendicant is content with any kind of almsfood …
dn33:1.11.68Furthermore, a mendicant is content with any kind of lodgings …
dn33:1.11.70Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.AN4.28. The sequence of pahāna (“giving up”) and bhāvanā (“meditation”) is swapped as compared with AN4.28.
dn33:1.11.72Four efforts: The efforts to restrain, to give up, to develop, and to preserve.AN 4.14. And what is the effort to restrain?
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the effort to restrain.
dn33:1.11.84And what is the effort to give up? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. This is called the effort to give up.
dn33:1.11.90And what is the effort to develop? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the effort to develop.
dn33:1.11.99And what is the effort to preserve? It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. This is called the effort to preserve.
dn33:1.11.102Four knowledges: knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge.“Knowledge of the teaching” is the understanding of the observable principles of the teaching.
“Inferential knowledge” applies that to the past and future, especially in understanding the minds and behaviors of others without reading their minds.
“Knowledge of encompassing” is the psychic ability to read or “encompass” the mind of another.
“Conventional knowledge” is explained as understanding that is not included in the former three. It would especially include Vinaya matters that are agreed on “by convention” (AN8.90, dn33:1.10.81 above).
The first two are found at SN12.33; see notes there for further discussion.
dn33:1.11.104Another four knowledges: knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
dn33:1.11.106Four factors of stream-entry: associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.SN55.50.
dn33:1.11.108Four factors of a stream-enterer: A noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.This discourse distinguishes the “factors of a stream-enterer” (sotāpannassa aṅgāni) from the “factors of stream-entry” (sotāpattiyaṅgāni), but elsewhere only the latter term is used SN12.42, AN 9.28.
dn33:1.11.116Four fruits of the ascetic life: stream-entry, once-return, non-return, and perfection.SN45.35.
dn33:1.11.118Four elements: earth, water, fire, and air.
dn33:1.11.120Four foods: edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.MN9, SN12.11, etc.
dn33:1.11.122Four grounds for consciousness: As long as consciousness remains, it gets involved with form, supported by form, grounded on form. And with a sprinkle of relishing, it grows, increases, and matures. Or consciousness gets involved with feeling … Or consciousness gets involved with perception … Or as long as consciousness remains, it gets involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it grows, increases, and matures.SN22.54, etc.
dn33:1.11.127Four prejudices: making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.AN 4.18, etc.
dn33:1.11.129Four things that give rise to craving: Craving arises in a mendicant for the sake of robes, almsfood, lodgings, or rebirth in this or that state.AN 4.9".
dn33:1.11.134Four ways of practice: painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.AN 4.163".
dn33:1.11.136Another four ways of practice: impatient practice, patient practice, taming practice, and calming practice.
dn33:1.11.138Four footprints of the Dhamma: contentment, good will, right mindfulness, and right immersion.AN4.29.
dn33:1.11.140Four ways of taking up practices: There is a way of taking up practices that is painful now and results in future pain. There is a way of taking up practices that is painful now but results in future pleasure. There is a way of taking up practices that is pleasant now but results in future pain. There is a way of taking up practices that is pleasant now and results in future pleasure.
dn33:1.11.145Four spectrums of the teaching: ethics, immersion, wisdom, and freedom.
dn33:1.11.147Four powers: energy, mindfulness, immersion, and wisdom.AN9.5.
dn33:1.11.149Four foundations: the foundations of wisdom, truth, generosity, and peace.MN140.
dn33:1.11.151Four ways of answering questions: There is a question that should be answered categorically. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside.AN 3.67.
dn33:1.11.153Four deeds: There are deeds that are dark with dark result. There are deeds that are bright with bright result. There are deeds that are dark and bright with dark and bright result.By treating ethical decisions via a tetralemma, the Buddha rejects the “law of the excluded middle” and the consequent belief that acts must be either right or wrong. There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.MN 57, AN 4.236.
dn33:1.11.158Four things to be realized: Past lives are to be realized with recollection. The passing away and rebirth of sentient beings is to be realized with vision. The eight liberations are to be realized with direct meditative experience. The ending of defilements is to be realized with wisdom.AN 4.189, but the order there is direct experience, recollection, vision, wisdom.
dn33:1.11.163Four floods: the floods of sensuality, desire for rebirth, views, and ignorance.SN35.238, etc.
dn33:1.11.165Four yokes: the yokes of sensuality, desire for rebirth, views, and ignorance.This and the next at AN4.10.
dn33:1.11.167Four unyokings: unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.
dn33:1.11.169Four ties: the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.SN45.174.
dn33:1.11.171Four kinds of grasping: grasping at sensual pleasures, views, precepts and observances, and theories of a self.
dn33:1.11.173Four kinds of reproduction: reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.MN12. The four describe the births of different kinds of nāga, etc. (eg. SN29.1).
dn33:1.11.175Four kinds of conception: Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception. Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception. Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception. Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.DN28:5.1.
dn33:1.11.180Four kinds of reincarnation in a life-form: There is a reincarnation in a life-form where only one’s own intention is effective, not that of others. There is a reincarnation in a life-form where only the intention of others is effective, not one’s own. There is a reincarnation in a life-form where both one’s own and others’ intentions are effective. There is a reincarnation in a life-form where neither one’s own nor others’ intentions are effective.AN4.171.
dn33:1.11.185Four ways of purifying a religious donation: There’s a religious donation that’s purified by the giver, not the recipient. There’s a religious donation that’s purified by the recipient, not the giver. There’s a religious donation that’s purified by neither the giver nor the recipient. There’s a religious donation that’s purified by both the giver and the recipient.AN4.78, MN142.
dn33:1.11.190Four ways of being inclusive: giving, kindly words, taking care, and equality.AN 4.32.
dn33:1.11.192Four ignoble expressions: speech that’s false, divisive, harsh, or nonsensical.This and the next are found in AN 4.250, etc., but there defined, as below, in terms of speech about what you’ve seen, heard, thought, or known.
dn33:1.11.194Four noble expressions: refraining from speech that’s false, divisive, harsh, or nonsensical.
dn33:1.11.196Another four ignoble expressions: saying you’ve seen, heard, thought, or known something, but you haven’t.
dn33:1.11.198Another four noble expressions: saying you haven’t seen, heard, thought, or known something, and you haven’t.
dn33:1.11.200Another four ignoble expressions: saying you haven’t seen, heard, thought, or known something, and you have.
dn33:1.11.202Another four noble expressions: saying you’ve seen, heard, thought, or known something, and you have.
dn33:1.11.204Four persons: One person mortifies themselves, committed to the practice of mortifying themselves. One person mortifies others, committed to the practice of mortifying others. One person mortifies themselves and others, committed to the practice of mortifying themselves and others. One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.AN4.198.
“With self become divine” (brahmabhūtena attanā) deliberately echoes Upaniṣadic language. Pali is sometimes said to lack reference to the cosmic Brahman (in neuter), having only the personal Brahmā (in masculine). The grammatical case of brahma- in the compound here is undetermined, yet no scholar of Sanskrit would hesitate to interpret the common phrase brahmabhūtātmā in the sense “self become one with the cosmic divinity Brahman”. Surely the Pali draws from the same sense, using it to describe Nibbāna.
dn33:1.11.210Another four persons: One person practices to benefit themselves, but not others. One person practices to benefit others, but not themselves. One person practices to benefit neither themselves nor others. One person practices to benefit both themselves and others.
dn33:1.11.215Another four persons: the dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.AN 4.85, SN3.21.
dn33:1.11.217Another four persons: the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.AN4.87, etc.
dn33:1.11.219These are the teachings grouped by four that have been rightly explained by the Buddha. You should all recite these in concert.
The first recitation section is finished.
5. Fives
dn33:2.1.1There are teachings grouped by five that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by five?
dn33:2.1.4Five aggregates: form, feeling, perception, choices, and consciousness.For the distinction between “aggregates” and “grasping aggregates” see SN22.48, SN22.82, MN 109.
dn33:2.1.6Five grasping aggregates: form, feeling, perception, choices, and consciousness.
dn33:2.1.8Five kinds of sensual stimulation: Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
dn33:2.1.14Five destinations: hell, the animal realm, the ghost realm, humanity, and the gods.Also at MN12. Later the asura (“demon” or “titan”) realm was added as the sixth. The number and nature of different realms is always somewhat fluid.
dn33:2.1.16Five kinds of stinginess: stinginess with dwellings, families, material things, praise, and the teachings.AN5.255.
dn33:2.1.18Five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
dn33:2.1.20Five lower fetters: substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.
dn33:2.1.22Five higher fetters: desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
dn33:2.1.24Five precepts: refraining from killing living creatures, stealing, sexual misconduct, lying, and consuming beer, wine, and liquor intoxicants.
dn33:2.1.26Five things that can’t be done: A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person.AN9.8, DN29:26.1, MN76.
dn33:2.1.28Five losses: loss of relatives, wealth, health, ethics, and view. It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.This and the next at AN5.130.
dn33:2.1.32Five endowments: endowment with relatives, wealth, health, ethics, and view. It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
dn33:2.1.36Five drawbacks for an unethical person because of their failure in ethics: Firstly, an unethical person loses great wealth on account of negligence. This is the first drawback. Furthermore, an unethical person gets a bad reputation. This is the second drawback. Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback. Furthermore, an unethical person feels lost when they die. This is the fourth drawback. Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback.Also at AN5.213, Ud8.6, DN16:1.23.2, and Khandhaka 6.
dn33:2.1.47Five benefits for an ethical person because of their accomplishment in ethics: Firstly, an ethical person gains great wealth on account of diligence. This is the first benefit. Furthermore, an ethical person gets a good reputation. This is the second benefit. Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit. Furthermore, an ethical person dies not feeling lost. This is the fourth benefit. Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth benefit.
dn33:2.1.58A mendicant who wants to accuse another should first establish five things in themselves: I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A mendicant who wants to accuse another should first establish these five things in themselves.AN5.167, AN10.44.
dn33:2.1.65Five factors that support meditation: A mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful.
They reveal themselves honestly to the Teacher or sensible spiritual companions.
They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.AN5.53.
dn33:2.1.72Five pure abodes: Aviha, Atappa, the gods fair to see, the fair seeing gods, and Akaniṭṭha.See DN14:3.31.1, MN120, etc.
dn33:2.1.74Five non-returners: one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.SN48.16, etc.
dn33:2.1.76Five kinds of hard-heartedness: Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness. Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness.AN5.205; with the next, AN10.14, MN16.
dn33:2.1.84Five shackles of the heart: Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first shackle of the heart. Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing … They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual life, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth shackle of the heart.*As above, also AN5.206.
dn33:2.1.95Five faculties: eye, ear, nose, tongue, and body.
dn33:2.1.97Another five faculties: pleasure, pain, happiness, sadness, and equanimity.
dn33:2.1.99Another five faculties: faith, energy, mindfulness, immersion, and wisdom.
dn33:2.1.101Five elements of escape: Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained.
dn33:2.1.107Take another case where a mendicant focuses on ill will, but their mind does not leap forth … But when they focus on good will, their mind leaps forth … Their mind is in a good state … well detached from ill will. They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. This is how the escape from ill will is explained.
dn33:2.1.112Take another case where a mendicant focuses on harming, but their mind does not leap forth … But when they focus on compassion, their mind leaps forth … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained.
dn33:2.1.117Take another case where a mendicant focuses on form, but their mind does not leap forth … But when they focus on the formless, their mind leaps forth … Their mind is in a good state … well detached from forms. They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. This is how the escape from forms is explained.
dn33:2.1.122Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on the ending of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality. They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling. This is how the escape from substantial reality is explained.AN5.200.
dn33:2.1.127Five opportunities for freedom: Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. 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. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the first opportunity for freedom.
dn33:2.1.132Furthermore, 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. … Or the mendicant recites the teaching in detail as they learned and memorized it. … Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. … Or a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. 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. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fifth opportunity for freedom.AN 5.26.
dn33:2.1.139Five perceptions that ripen in freedom: the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.These five are found at AN5.72 and AN5.305, and also as part of longer lists. They are not, however, called “perceptions that ripen in freedom”.
dn33:2.1.141These are the teachings grouped by five that have been rightly explained by the Buddha. You should all recite these in concert.
6. Sixes
dn33:2.2.1There are teachings grouped by six that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by six?
dn33:2.2.4Six interior sense fields: eye, ear, nose, tongue, body, and mind.
dn33:2.2.6Six exterior sense fields: sights, sounds, smells, tastes, touches, and ideas.
dn33:2.2.8Six classes of consciousness: eye, ear, nose, tongue, body, and mind consciousness.
dn33:2.2.10Six classes of contact: contact through the eye, ear, nose, tongue, body, and mind.
dn33:2.2.12Six classes of feeling: feeling born of contact through the eye, ear, nose, tongue, body, and mind.
dn33:2.2.14Six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and ideas.
dn33:2.2.16Six bodies of intention: intention regarding sights, sounds, smells, tastes, touches, and ideas.
dn33:2.2.18Six classes of craving: craving for sights, sounds, smells, tastes, touches, and ideas.
dn33:2.2.20Six kinds of disrespect: A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.As “roots of arguments” at AN6.36 and MN104 (see below), and as impossibilities for a stream-enterer at AN6.92.
dn33:2.2.22Six kinds of respect: A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.As a cause for the long lasting of the dispensation at AN6.40.
dn33:2.2.24Six preoccupations with happiness: Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness. Hearing a sound with the ear … Smelling an odor with the nose … Tasting a flavor with the tongue … feeling a touch with the body … Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for happiness.At AN3.61 and MN140 these three sets of six are combined as the “eighteen mental preoccupations”.
dn33:2.2.31Six preoccupations with sadness: Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for sadness. … Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for sadness.
dn33:2.2.34Six preoccupations with equanimity: Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for equanimity. … Knowing an idea with the mind, one is preoccupied with an idea that’s a basis for equanimity.
dn33:2.2.37Six warm-hearted qualities: Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
dn33:2.2.40Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality.
dn33:2.2.42Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private. This too is a warm-hearted quality.
dn33:2.2.44Furthermore, 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. This too is a warm-hearted quality.
dn33:2.2.46Furthermore, 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. This too is a warm-hearted quality.
dn33:2.2.48They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering. This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.AN6.11.
dn33:2.2.50Six roots of arguments: Firstly, a mendicant is irritable and acrimonious. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the detriment and suffering of the people, for the harm, detriment, and suffering of gods and humans. If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of arguments, so it doesn’t come up in the future.
dn33:2.2.57Furthermore, a mendicant is offensive and contemptuous … They’re jealous and stingy … They’re devious and deceitful … They have corrupt wishes and wrong view … They’re attached to their own views, holding them tight, and refusing to let go. If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of arguments, so it doesn’t come up in the future.
dn33:2.2.67Six elements: earth, water, fire, air, space, and consciousness.
dn33:2.2.69Six elements of escape: Take a mendicant who says: ‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart’s release by love that is the escape from ill will.’
dn33:2.2.77Take another mendicant who says: ‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow the thought of harming still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by compassion that is the escape from thoughts of harming.’
dn33:2.2.84Take another mendicant who says: ‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow discontent still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by rejoicing that is the escape from discontent.’
dn33:2.2.91Take another mendicant who says: ‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow desire still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by equanimity that is the escape from desire.’
dn33:2.2.98Take another mendicant who says: ‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow my consciousness still follows after signs.’ They should be told, ‘Not so, venerable! … For it is the signless release of the heart that is the escape from all signs.’
dn33:2.2.105Take another mendicant who says: ‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. Yet somehow the dart of doubt and indecision still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, yet somehow the dart of doubt and indecision still occupy the mind. For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’AN6.13.
dn33:2.2.112Six unsurpassable things: the unsurpassable seeing, listening, acquisition, training, service, and recollection.AN6.30.
dn33:2.2.114Six topics for recollection: the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.
dn33:2.2.116Six consistent responses: A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body … Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.AN4.195.
dn33:2.2.120Six classes of rebirth: Someone born into a dark class gives rise to a dark result. Someone born into a dark class gives rise to a bright result. Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright. Someone born into a bright class gives rise to a bright result. Someone born into a bright class gives rise to a dark result. Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.In AN6.57 this is a response to the doctrine of Pūraṇa Kassapa.
dn33:2.2.127Six perceptions that help penetration: the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.At AN6.142 and AN6.35, but not called “perceptions that help penetration”.
dn33:2.2.129These are the teachings grouped by six that have been rightly explained by the Buddha. You should all recite these in concert.
7. Sevens
dn33:2.3.1There are teachings grouped by seven that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by seven?
dn33:2.3.4Seven riches of the noble ones: the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.Ariyadhana appears to be constructed after ācariyadhana, “a teacher’s fee”, and hence ariya here would be a noun rather than verb.
dn33:2.3.6Seven awakening factors: mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.
dn33:2.3.8Seven prerequisites for immersion: right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness.AN7.45.
dn33:2.3.10Seven bad qualities: a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.AN7.93.
dn33:2.3.12Seven good qualities: a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise.AN7.94.
dn33:2.3.14Seven aspects of the teachings of the true persons: a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows people.At AN7.68 dhamma in this context is shown to be “teachings”, not “qualities”.
dn33:2.3.16Seven qualifications for graduation: A mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in the future.AN7.20.
dn33:2.3.24Seven perceptions: the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.At AN7.616, but not called “seven perceptions”.
dn33:2.3.26Seven powers: faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.AN7.3, etc.
dn33:2.3.28Seven planes of consciousness: There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first plane of consciousness.
dn33:2.3.31There 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. This is the second plane of consciousness.
dn33:2.3.33There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third plane of consciousness.
dn33:2.3.35There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. This is the fourth plane of consciousness.
dn33:2.3.37There 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. This is the fifth plane of consciousness.
dn33:2.3.39There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the sixth plane of consciousness.
dn33:2.3.41There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness.AN7.44.
dn33:2.3.43Seven persons worthy of a religious donation: one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith.
dn33:2.3.45Seven underlying tendencies: sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
dn33:2.3.47Seven fetters: attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
dn33:2.3.49Seven principles for the settlement of any disciplinary issues that might arise: Resolution face-to-face to be applied. Resolution through recollection to be granted. Resolution because of past insanity to be granted. Acting according to what has been admitted. Majority decision. Further penalty. Covering over as if with grass.Primarily a Vinaya topic (Khandhaka 14), but also found at AN7.84 and explained at MN104.
dn33:2.3.51These are the teachings grouped by seven that have been rightly explained by the Buddha. You should all recite these in concert.
The second recitation section is finished.
8. Eights
dn33:3.1.1There are teachings grouped by eight that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by eight?
dn33:3.1.4Eight wrong ways: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.
dn33:3.1.6Eight right ways: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
dn33:3.1.8Eight persons worthy of a religious donation: The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
dn33:3.1.10Eight grounds for laziness: Firstly, a mendicant has some work to do. They think: ‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for laziness.
dn33:3.1.16Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the second ground for laziness.
dn33:3.1.21Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the third ground for laziness.
dn33:3.1.26Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the fourth ground for laziness.
dn33:3.1.31Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think: ‘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.’ They lie down, and don’t rouse energy… This is the fifth ground for laziness.
dn33:3.1.36Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the sixth ground for laziness.
dn33:3.1.41Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’ They lie down, and don’t rouse energy… This is the seventh ground for laziness.
dn33:3.1.47Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for laziness.This and the next at AN8.80.
dn33:3.1.52Eight grounds for arousing energy: Firstly, a mendicant has some work to do. They think: ‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for arousing energy.
dn33:3.1.58Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ They rouse up energy… This is the second ground for arousing energy.
dn33:3.1.63Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ They rouse up energy… This is the third ground for arousing energy.
dn33:3.1.69Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ They rouse up energy… This is the fourth ground for arousing energy.
dn33:3.1.74Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think: ‘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.’ They rouse up energy… This is the fifth ground for arousing energy.
dn33:3.1.79Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: ‘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.’ They rouse up energy… This is the sixth ground for arousing energy.
dn33:3.1.84Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’ They rouse up energy… This is the seventh ground for arousing energy.
dn33:3.1.89Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for arousing energy.
dn33:3.1.94Eight reasons to give: A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’These are just called “gifts” at AN8.31. The “reasons to give” at AN8.33 are different.
dn33:3.1.97Eight rebirths by giving: First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give they expect back. They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’See MN120 and AN8.35. They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.“Settled for less” also occurs at AN8.35. Readings vary between hīne vimuttaṁ (“released in what is inferior”, per MS) and hīne ’dhimuttaṁ (“resolved upon what is inferior”). This is an example of an ambiguity between vi + √muc (“release”) and adhi + √muc (“resolve”) that is sometimes seen in Pali texts. The subcommentary reads vimuttaṁ and offers two explanations: “‘Released’ (vimuttaṁ) means ‘resolved’ (adhimuttaṁ); the meaning is slants, slopes, and inclines. Or else ‘released’ means ‘set free’ (vissaṭṭhaṁ).” Given that it is clearly accepted in the commentarial tradition, and that it is the more difficult reading, it seems we must accept vimuttaṁ as the correct reading here. But from context, and from the subcommentary, it has the same sense as adhimutta, namely, “resolved upon”. This goes some way to explaining the ambiguity between the two words, as they not only have a similar form, but their meanings can overlap too. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity.
dn33:3.1.106Next, someone gives to ascetics or brahmins. Whatever they give they expect back. And they’ve heard:Notice that they have “seen” the well-to-do brahmins or aristocrats, but have only “heard of” the various deities. ‘The gods of the four great kings are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’ They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity.
dn33:3.1.115Next, someone gives to ascetics or brahmins. Whatever they give they expect back. And they’ve heard: ‘The gods of the thirty-three … the gods of Yama … the joyful gods … the gods who love to imagine … the gods who control what is imagined by others are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who control what is imagined by others!’ They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity.
dn33:3.1.128Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give they expect back. And they’ve heard: ‘The gods of the Divinity’s host are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divinity’s host!’ They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. And for those free of desire, not those with desire.Previous rebirths required only ethics. Rebirth in the Brahmā realm, however, requires the freedom of the mind from hindrances through practicing absorption. The heart’s wish of an ethical person succeeds because of their freedom from desire.AN8.35.
dn33:3.1.138Eight assemblies: the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.AN8.69.
dn33:3.1.140Eight worldly conditions: gain and loss, fame and disgrace, blame and praise, pleasure and pain.AN8.6.
dn33:3.1.142Eight dimensions of mastery: Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.
dn33:3.1.145Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery.
dn33:3.1.148Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.
dn33:3.1.150Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery.
dn33:3.1.152Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance. 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. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.
dn33:3.1.156Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. 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. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery.
dn33:3.1.160Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. 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. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery.
dn33:3.1.164Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. 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. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery.AN8.65.
dn33:3.1.168Eight liberations: Having physical form, they see forms. This is the first liberation.
dn33:3.1.171Not perceiving physical form internally, they see forms externally. This is the second liberation.
dn33:3.1.173They’re focused only on beauty. This is the third liberation.
dn33:3.1.175Going 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. This is the fourth liberation.
dn33:3.1.177Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation.
dn33:3.1.179Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation.
dn33:3.1.181Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation.
dn33:3.1.183Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation.AN8.66.
dn33:3.1.185These are the teachings grouped by eight that have been rightly explained by the Buddha. You should all recite these in concert.
9. Nines
dn33:3.2.1There are teachings grouped by nine that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by nine?
dn33:3.2.4Nine grounds for resentment: Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong by someone I love’ … ‘They are doing wrong by someone I love’ … ‘They will do wrong by someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment.AN9.29.
dn33:3.2.14Nine ways to get rid of resentment: Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are doing wrong to me …’ … ‘They will do wrong to me …’ … ‘They did wrong by someone I love …’ … ‘They are doing wrong by someone I love …’ … ‘They will do wrong by someone I love …’ … ‘They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.
dn33:3.2.24Nine abodes of sentient beings: There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first abode of sentient beings.
dn33:3.2.27There 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. This is the second abode of sentient beings.
dn33:3.2.29There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third abode of sentient beings.
dn33:3.2.31There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. This is the fourth abode of sentient beings.
dn33:3.2.33There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. This is the fifth abode of sentient beings.
dn33:3.2.35There 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. This is the sixth abode of sentient beings.
dn33:3.2.37There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings.
dn33:3.2.39There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the eighth abode of sentient beings.
dn33:3.2.41There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings.AN9.24.
dn33:3.2.43Nine lost opportunities for spiritual practice: Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But a person has been reborn in hell. This is the first lost opportunity for spiritual practice.
dn33:3.2.47Furthermore, a Realized One has arisen in the world. But a person has been reborn in the animal realm. This is the second lost opportunity for spiritual practice.
dn33:3.2.50Furthermore, a Realized One has arisen in the world. But a person has been reborn in the ghost realm. This is the third lost opportunity for spiritual practice.
dn33:3.2.53Furthermore, a Realized One has arisen in the world. But a person has been reborn among the titans. This is the fourth lost opportunity for spiritual practice.
dn33:3.2.56Furthermore, a Realized One has arisen in the world. But a person has been reborn in one of the long-lived orders of gods. This is the fifth lost opportunity for spiritual practice.
dn33:3.2.59Furthermore, a Realized One has arisen in the world. But a person has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go.Bṛhadāraṇyaka Upaniṣad 1.3.10 warns that, because the knowledge of the gods have not reached them, the lands beyond the borders are the domain of death. This is the sixth lost opportunity for spiritual practice.
dn33:3.2.62Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is the seventh lost opportunity for spiritual practice.
dn33:3.2.66Furthermore, a Realized One has arisen in the world. And a person 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. This is the eighth lost opportunity for spiritual practice.
dn33:3.2.69Furthermore, no Realized One has arisen in the world, so there is no teaching of the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the ninth lost opportunity for spiritual practice.Eight at AN8.29 and DN34:2.1.122; the ninth here is made by adding the asura rebirth.
dn33:3.2.72Nine progressive meditations: A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 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. 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. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.AN9.33.
dn33:3.2.82Nine progressive cessations: For someone who has attained the first absorption, sensual perceptions have ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.AN9.61.
dn33:3.2.92These are the teachings grouped by nine that have been rightly explained by the Buddha. You should all recite these in concert.
10. Tens
dn33:3.3.1There are teachings grouped by ten that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by ten?
dn33:3.3.4Ten qualities that serve as protector: Firstly, 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. This is a quality that serves as protector.
dn33:3.3.8Furthermore, 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. This too is a quality that serves as protector.
dn33:3.3.11Furthermore, a mendicant has good friends, companions, and associates. This too is a quality that serves as protector.
dn33:3.3.14Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. This too is a quality that serves as protector.
dn33:3.3.17Furthermore, 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. This too is a quality that serves as protector.
dn33:3.3.20Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. This too is a quality that serves as protector.
dn33:3.3.23Furthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. This too is a quality that serves as protector.
dn33:3.3.26Furthermore, 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. This too is a quality that serves as protector.
dn33:3.3.29Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.The pre-Buddhist sense of sati is “memory”, while “mindfulness” evolved from the practice of “remembering” scripture, creating an uninterrupted flow state in the present. In this sense, mindfulness can be understood as the element of continuity that knits consciousness together in a coherent stream. Thus when practicing “mindfulness of breathing” one pays continuous attention to the breaths, not “forgetting” what one is doing. This too is a quality that serves as protector.
dn33:3.3.32Furthermore, 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. This too is a quality that serves as protector.AN10.17, AN10.18.
dn33:3.3.35Ten universal dimensions of meditation: Someone perceives the meditation on universal earth above, below, across, undivided and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, undivided and limitless.AN10.25. Kaṣina means “universal”, “totality”, and it refers to a measureless state of jhāna. In later usage it became a term for a physical object, such as a disk, on which a meditator focused, but it never has this meaning in early texts. Yājñavalkya says that, just as salt is “entirely” salty, the Self is an “entire mass of consciousness” (kṛtsnaḥ prajñānaghana eva, Bṛhadāraṇyaka Upaniṣad 4.5.13).
dn33:3.3.46Ten ways of doing unskillful deeds: killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
dn33:3.3.48Ten ways of doing skillful deeds: refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
dn33:3.3.50Ten abodes of the noble ones: A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
dn33:3.3.52And how has a mendicant given up five factors? It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That’s how a mendicant has given up five factors.
dn33:3.3.55And how does a mendicant possess six factors? A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body … Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. That’s how a mendicant possesses six factors.
dn33:3.3.60And how does a mendicant have a single guard? It’s when a mendicant’s heart is guarded by mindfulness. That’s how a mendicant has a single guard.
dn33:3.3.63And how does a mendicant have four supports? After appraisal, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. That’s how a mendicant has four supports.
dn33:3.3.66And how has a mendicant eliminated idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these. That’s how a mendicant has eliminated idiosyncratic interpretations of the truth.
dn33:3.3.69And how has a mendicant totally given up searching? It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. That’s how a mendicant has totally given up searching.
dn33:3.3.72And how does a mendicant have unsullied intentions? It’s when they’ve given up sensual, malicious, and cruel intentions. That’s how a mendicant has unsullied intentions.
dn33:3.3.75And how has a mendicant stilled the physical process? It’s when, 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. That’s how a mendicant has stilled the physical process.
dn33:3.3.78And how is a mendicant well freed in mind? It’s when a mendicant’s mind is freed from greed, hate, and delusion. That’s how a mendicant is well freed in mind.
dn33:3.3.81And how is a mendicant well freed by wisdom? 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.’ That’s how a mendicant’s mind is well freed by wisdom.AN10.19.
dn33:3.3.86Ten qualities of an adept: an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.AN10.112.
dn33:3.3.88Reverends, these are the teachings grouped by ten that have been rightly explained by the Buddha. You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”
dn33:3.4.1Then the Buddha got up and said to Venerable Sāriputta, “Good, good, Sāriputta! It’s good that you’ve taught this exposition of the reciting in concert.”
dn33:3.4.4That is what Venerable Sāriputta said, and the teacher approved. Satisfied, the mendicants approved what Sāriputta said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
2Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Assosuṁ kho pāveyyakā mallā: "Bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṁghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane"ti. Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ: "idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Tañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti. Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā"ti. Adhivāsesi kho bhagavā tuṇhībhāvena.
3Atha kho pāveyyakā mallā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sandhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvāsabbasanthariṁ sandhāgāraṁ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhapetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho te pāveyyakā mallā bhagavantaṁ etadavocuṁ: " sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī"ti.
4Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā. Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.
Atha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: "abhikkantā kho, vāseṭṭhā, ratti. Yassadāni tumhe kālaṁ maññathā"ti.
"Evaṁ, bhante"ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
5Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṁghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi: " vigatathinamiddho kho, sāriputta, bhikkhusaṁgho. Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā. Piṭṭhi me āgilāyati. Tamahaṁ āyamissāmī"ti.
"Evaṁ, bhante"ti kho āyasmā sāriputto bhagavato paccassosi.
6Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā.
7Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti. Tassa kālaṁkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: "na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī"ti.
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
8Atha kho āyasmā sāriputto bhikkhū āmantesi: "nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato, tassa kālaṁkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe. Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
9Katamo cāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito; yattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?
1. Ekaka
10Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
Katamo eko dhammo?
Sabbe sattā āhāraṭṭhitikā.
Sabbe sattā saṅkhāraṭṭhitikā.
Ayaṁ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
2. Duka
11Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Katamedve?
12Nāmañca rūpañca. (1)
13Avijjā ca bhavataṇhā ca. (2)
14Bhavadiṭṭhi ca vibhavadiṭṭhi ca. (3)
15Ahirikañca anottappañca. (4)
16Hirī ca ottappañca. (5)
17Dovacassatā ca pāpamittatā ca. (6)
18Sovacassatā ca kalyāṇamittatā ca. (7)
19Āpattikusalatā ca āpattivuṭṭhānakusalatā ca. (8)
20Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca. (9)
21Dhātukusalatā ca manasikārakusalatā ca. (10)
22Āyatanakusalatā ca paṭiccasamuppādakusalatā ca. (11)
23Ṭhānakusalatā ca aṭṭhānakusalatā ca. (12)
24Ajjavañca lajjavañca. (13)
25Khanti ca soraccañca. (14)
26Sākhalyañca paṭisanthāro ca. (15)
27Avihiṁsā ca soceyyañca. (16)
28Muṭṭhassaccañca asampajaññañca. (17)
29Sati ca sampajaññañca. (18)
30Indriyesu aguttadvāratā ca bhojane amattaññutā ca. (19)
31Indriyesu guttadvāratā ca bhojane mattaññutā ca. (20)
32Paṭisaṅkhānabalañca bhāvanābalañca. (21)
33Satibalañca samādhibalañca. (22)
34Samatho ca vipassanā ca. (23)
35Samathanimittañca paggahanimittañca. (24)
36Paggaho ca avikkhepo ca. (25)
37Sīlavipatti ca diṭṭhivipatti ca. (26)
38Sīlasampadā ca diṭṭhisampadā ca. (27)
39Sīlavisuddhi ca diṭṭhivisuddhi ca. (28)
40Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ. (29)
41Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ. (30)
42Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ. (31)
43Vijjā ca vimutti ca. (32)
44Khayeñāṇaṁ anuppādeñāṇaṁ. (33)
45Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
3. Tika
46Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ. Katame tayo?
47Tīṇi akusalamūlāni — lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. (1)
48Tīṇi kusalamūlāni — alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. (2)
49Tīṇi duccaritāni — kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ. (3)
50Tīṇi sucaritāni — kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ. (4)
51Tayo akusalavitakkā — kāmavitakko, byāpādavitakko, vihiṁsāvitakko. (5)
52Tayo kusalavitakkā — nekkhammavitakko, abyāpādavitakko, avihiṁsāvitakko. (6)
53Tayo akusalasaṅkappā — kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo. (7)
54Tayo kusalasaṅkappā — nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo. (8)
55Tisso akusalasaññā — kāmasaññā, byāpādasaññā, vihiṁsāsaññā. (9)
56Tisso kusalasaññā — nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā. (10)
57Tisso akusaladhātuyo — kāmadhātu, byāpādadhātu, vihiṁsādhātu. (11)
58Tisso kusaladhātuyo — nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu. (12)
59Aparāpi tisso dhātuyo — kāmadhātu, rūpadhātu, arūpadhātu. (13)
60Aparāpi tisso dhātuyo — rūpadhātu, arūpadhātu, nirodhadhātu. (14)
61Aparāpi tisso dhātuyo — hīnadhātu, majjhimadhātu, paṇītadhātu. (15)
62Tisso taṇhā — kāmataṇhā, bhavataṇhā, vibhavataṇhā. (16)
63Aparāpi tisso taṇhā — kāmataṇhā, rūpataṇhā, arūpataṇhā. (17)
64Aparāpi tisso taṇhā — rūpataṇhā, arūpataṇhā, nirodhataṇhā. (18)
65Tīṇi saṁyojanāni — sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. (19)
66Tayo āsavā — kāmāsavo, bhavāsavo, avijjāsavo. (20)
67Tayo bhavā — kāmabhavo, rūpabhavo, arūpabhavo. (21)
68Tisso esanā — kāmesanā, bhavesanā, brahmacariyesanā. (22)
69Tisso vidhā — seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā. (23)
70Tayo addhā — atīto addhā, anāgato addhā, paccuppanno addhā. (24)
71Tayo antā — sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto. (25)
72Tisso vedanā — sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. (26)
73Tisso dukkhatā — dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā. (27)
74Tayo rāsī — micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi. (28)
75Tayo tamā — atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati. (29)
76Tīṇi tathāgatassa arakkheyyāni — parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya: 'mā me idaṁ paro aññāsī'ti. Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya: 'mā me idaṁ paro aññāsī'ti. Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya: 'mā me idaṁ paro aññāsī'ti. (30)
77Tayo kiñcanā — rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ. (31)
78Tayo aggī — rāgaggi, dosaggi, mohaggi. (32)
79Aparepi tayo aggī — āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi. (33)
80Tividhena rūpasaṅgaho — sanidassanasappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassanaappaṭighaṁ rūpaṁ. (34)
81Tayo saṅkhārā — puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro. (35)
82Tayo puggalā — sekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo. (36)
83Tayo therā — jātithero, dhammathero, sammutithero. (37)
84Tīṇi puññakiriyavatthūni — dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu. (38)
85Tīṇi codanāvatthūni — diṭṭhena, sutena, parisaṅkāya. (39)
86Tisso kāmūpapattiyo — santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamā kāmūpapatti. Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī. Ayaṁ dutiyā kāmūpapatti. Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī. Ayaṁ tatiyā kāmūpapatti. (40)
87Tisso sukhūpapattiyo — santāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā. Ayaṁ paṭhamā sukhūpapatti. Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. Te kadāci karahaci udānaṁ udānenti: 'aho sukhaṁ, aho sukhan'ti, seyyathāpi devā ābhassarā. Ayaṁ dutiyā sukhūpapatti. Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. Te santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā. Ayaṁ tatiyā sukhūpapatti. (41)
88Tisso paññā — sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā. (42)
89Aparāpi tisso paññā — cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā. (43)
90Tīṇāvudhāni — sutāvudhaṁ, pavivekāvudhaṁ, paññāvudhaṁ. (44)
91Tīṇindriyāni — anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ. (45)
92Tīṇi cakkhūni — maṁsacakkhu, dibbacakkhu, paññācakkhu. (46)
93Tisso sikkhā — adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. (47)
94Tisso bhāvanā — kāyabhāvanā, cittabhāvanā, paññābhāvanā. (48)
95Tīṇi anuttariyāni — dassanānuttariyaṁ, paṭipadānuttariyaṁ, vimuttānuttariyaṁ. (49)
96Tayo samādhī — savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi. (50)
97Aparepi tayo samādhī — suññato samādhi, animitto samādhi, appaṇihito samādhi. (51)
98Tīṇi soceyyāni — kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ. (52)
99Tīṇi moneyyāni — kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ. (53)
100Tīṇi kosallāni — āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ. (54)
101Tayo madā — ārogyamado, yobbanamado, jīvitamado. (55)
102Tīṇi ādhipateyyāni — attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ. (56)
103Tīṇi kathāvatthūni — atītaṁ vā addhānaṁ ārabbha kathaṁ katheyya: 'evaṁ ahosi atītamaddhānan'ti; anāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya: 'evaṁ bhavissati anāgatamaddhānan'ti; etarahi vā paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya: 'evaṁ hoti etarahi paccuppannaṁ addhānan'ti. (57)
104Tisso vijjā — pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā. (58)
105Tayo vihārā — dibbo vihāro, brahmā vihāro, ariyo vihāro. (59)
106Tīṇi pāṭihāriyāni — iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ. (60)
107Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ.
4. Catukka
108Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ. Katame cattāro?
109Cattāro satipaṭṭhānā. Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Vedanāsu vedanānupassī … pe … citte cittānupassī … pe … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. (1)
110Cattāro sammappadhānā. Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. (2)
111Cattāro iddhipādā. Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. (3)
112Cattāri jhānāni. Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: 'upekkhako satimā sukhavihārī'ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁcatutthaṁ jhānaṁ upasampajja viharati. (4)
113Catasso samādhibhāvanā. Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati. Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati. Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati. Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
114Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ … pe … catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati. (5.1)
115Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati? Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati. (5.2)
116Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati? Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati. (5.3)
117Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati? Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati. Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo. Iti vedanā … pe … iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo. Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati. (5.4)
118Catasso appamaññā. Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena cetasā … pe … muditāsahagatena cetasā … pe … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. (6)
119Cattāro āruppā. Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṁ upasampajja viharati. Sabbaso ākāsānañcāyatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanaṁ upasampajja viharati. Sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṁ upasampajja viharati. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. (7)
120Cattāri apassenāni. Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. (8)
121Cattāro ariyavaṁsā. Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁagadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: 'bhikkhu porāṇe aggaññe ariyavaṁse ṭhito'. (9.1)
122Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: 'bhikkhu porāṇe aggaññe ariyavaṁse ṭhito'. (9.2)
123Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: 'bhikkhu porāṇe aggaññe ariyavaṁse ṭhito'. (9.3)
124Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: 'bhikkhu porāṇe aggaññe ariyavaṁse ṭhito'. (9.4)
125Cattāri padhānāni. Saṁvarapadhānaṁ pahānapadhānaṁ bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ. Katamañcāvuso, saṁvarapadhānaṁ?
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. Idaṁ vuccatāvuso, saṁvarapadhānaṁ. (10.1)
126Katamañcāvuso, pahānapadhānaṁ? Idhāvuso, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti. Uppannaṁ byāpādavitakkaṁ … pe … uppannaṁ vihiṁsāvitakkaṁ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti. Idaṁ vuccatāvuso, pahānapadhānaṁ. (10.2)
127Katamañcāvuso, bhāvanāpadhānaṁ? Idhāvuso, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Dhammavicayasambojjhaṅgaṁ bhāveti … vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Idaṁ vuccatāvuso, bhāvanāpadhānaṁ. (10.3)
128Katamañcāvuso, anurakkhaṇāpadhānaṁ? Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati — aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ. Idaṁ vuccatāvuso, anurakkhaṇāpadhānaṁ. (10.4)
129Cattāri ñāṇāni — dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ. (11)
130Aparānipi cattāri ñāṇāni — dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ. (12)
131Cattāri sotāpattiyaṅgāni — sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti. (13)
132Cattāri sotāpannassa aṅgāni. Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti: 'itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho, bhagavā'ti. Dhamme aveccappasādena samannāgato hoti: 'svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī'ti. Saṁghe aveccappasādena samannāgato hoti: 'suppaṭipanno bhagavato sāvakasaṁgho ujuppaṭipanno bhagavato sāvakasaṁgho ñāyappaṭipanno bhagavato sāvakasaṁgho sāmīcippaṭipanno bhagavato sāvakasaṁgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṁgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā'ti. Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. (14)
133Cattāri sāmaññaphalāni — sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ. (15)
134Catasso dhātuyo — pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. (16)
135Cattāro āhārā — kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. (17)
136Catasso viññāṇaṭṭhitiyo. Rūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhatirūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati; vedanūpāyaṁ vā āvuso … saññūpāyaṁ vā, āvuso … pe … saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati. (18)
137Cattāri agatigamanāni — chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. (19)
138Cattāro taṇhuppādā — cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati. (20)
139Catasso paṭipadā — dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. (21)
140Aparāpi catasso paṭipadā — akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā. (22)
141Cattāri dhammapadāni — anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ. (23)
142Cattāri dhammasamādānāni — atthāvuso, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. Atthāvuso, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. Atthāvuso, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. Atthāvuso, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. (24)
143Cattāro dhammakkhandhā — sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho. (25)
144Cattāri balāni — vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ. (26)
145Cattāri adhiṭṭhānāni — paññādhiṭṭhānaṁ, saccādhiṭṭhānaṁ, cāgādhiṭṭhānaṁ, upasamādhiṭṭhānaṁ. (27)
146Cattāri pañhabyākaraṇāni — ekaṁsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho. (28)
147Cattāri kammāni — atthāvuso, kammaṁ kaṇhaṁ kaṇhavipākaṁ. Atthāvuso, kammaṁ sukkaṁ sukkavipākaṁ. Atthāvuso, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. Atthāvuso, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati. (29)
148Cattāro sacchikaraṇīyā dhammā — pubbenivāso satiyā sacchikaraṇīyo; sattānaṁ cutūpapāto cakkhunā sacchikaraṇīyo; aṭṭha vimokkhā kāyena sacchikaraṇīyā; āsavānaṁ khayo paññāya sacchikaraṇīyo. (30)
149Cattāro oghā — kāmogho, bhavogho, diṭṭhogho, avijjogho. (31)
150Cattāro yogā — kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. (32)
151Cattāro visaññogā — kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo. (33)
152Cattāro ganthā — abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho. (34)
153Cattāri upādānāni — kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. (35)
154Catasso yoniyo — aṇḍajayoni, jalābujayoni, saṁsedajayoni, opapātikayoni. (36)
155Catasso gabbhāvakkantiyo. Idhāvuso, ekacco asampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ paṭhamā gabbhāvakkanti. Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ dutiyā gabbhāvakkanti. Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ tatiyā gabbhāvakkanti. Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṁ catutthā gabbhāvakkanti. (37)
156Cattāro attabhāvapaṭilābhā. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca. Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā. (38)
157Catasso dakkhiṇāvisuddhiyo. Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato. Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato. Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. (39)
158Cattāri saṅgahavatthūni — dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā. (40)
159Cattāro anariyavohārā — musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo. (41)
160Cattāro ariyavohārā — musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. (42)
161Aparepi cattāro anariyavohārā — adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā. (43)
162Aparepi cattāro ariyavohārā — adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā. (44)
163Aparepi cattāro anariyavohārā — diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā. (45)
164Aparepi cattāro ariyavohārā — diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā. (46)
165Cattāro puggalā. Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. (47)
166Aparepi cattāro puggalā. Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya. Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya. Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya. Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca. (48)
167Aparepi cattāro puggalā — tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano. (49)
168Aparepi cattāro puggalā — samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo. (50)
169Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ.
Paṭhamabhāṇavāro niṭṭhito.
5. Pañcaka
170Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ. Katame pañca?
171Pañcakkhandhā. Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. (1)
172Pañcupādānakkhandhā. Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho. (2)
173Pañca kāmaguṇā. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā, sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā. (3)
174Pañca gatiyo — nirayo, tiracchānayoni, pettivisayo, manussā, devā. (4)
175Pañca macchariyāni — āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. (5)
176Pañca nīvaraṇāni — kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. (6)
177Pañca orambhāgiyāni saṁyojanāni — sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo. (7)
178Pañca uddhambhāgiyāni saṁyojanāni — rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā. (8)
179Pañca sikkhāpadāni — pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī. (9)
180Pañca abhabbaṭṭhānāni. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ. Abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ. Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto. (10)
181Pañca byasanāni — ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ. Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. (11)
182Pañca sampadā — ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā. Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. (12)
183Pañca ādīnavā dussīlassa sīlavipattiyā. Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati, ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati, ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto, ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti, ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. (13)
184Pañca ānisaṁsā sīlavato sīlasampadāya. Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati, ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati, ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto, ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavā sīlasampanno asammūḷho kālaṁ karoti, ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya. (14)
185Codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo. Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṁhitena vakkhāmi no anatthasaṁhitena, mettacittena vakkhāmi no dosantarenāti. Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo. (15)
186Pañca padhāniyaṅgāni. Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: 'itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā'ti.
Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.
Asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu.
Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. (16)
187Pañca suddhāvāsā — avihā, atappā, sudassā, sudassī, akaniṭṭhā. (17)
188Pañca anāgāmino — antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī. (18)
189Pañca cetokhilā. Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo. Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati … pe … saṁghe kaṅkhati vicikicchati … sikkhāya kaṅkhati vicikicchati … sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo. (19)
190Pañca cetasovinibandhā. Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ paṭhamo cetaso vinibandho. Puna caparaṁ, āvuso, bhikkhu kāye avītarāgo hoti … pe … rūpe avītarāgo hoti … pe … puna caparaṁ, āvuso, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati … pe … puna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: 'imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā'ti. Yo so, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: 'imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā'ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ pañcamo cetaso vinibandho. (20)
191Pañcindriyāni — cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. (21)
192Aparānipi pañcindriyāni — sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ. (22)
193Aparānipi pañcindriyāni — saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. (23)
194Pañca nissaraṇiyā dhātuyo. Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi. Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. Idamakkhātaṁ kāmānaṁ nissaraṇaṁ. (24.1)
195Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena. Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. Idamakkhātaṁ byāpādassa nissaraṇaṁ. (24.2)
196Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya. Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. Idamakkhātaṁ vihesāya nissaraṇaṁ. (24.3)
197Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi. Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. Idamakkhātaṁ rūpānaṁ nissaraṇaṁ. (24.4)
198Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena. Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. Idamakkhātaṁ sakkāyassa nissaraṇaṁ. (24.5)
199Pañca vimuttāyatanāni. Idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ paṭhamaṁ vimuttāyatanaṁ. (25.1)
200Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti … pe … api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti … pe … api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati … pe … api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ pañcamaṁ vimuttāyatanaṁ. (25.2–5.)
201Pañca vimuttiparipācanīyā saññā — aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. (26)
202Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāyasukhāya devamanussānaṁ.
6. Chakka
203Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ. Katame cha?
204Cha ajjhattikāni āyatanāni — cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. (1)
205Cha bāhirāni āyatanāni — rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ. (2)
206Cha viññāṇakāyā — cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. (3)
207Cha phassakāyā — cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. (4)
208Cha vedanākāyā — cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. (5)
209Cha saññākāyā — rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. (6)
210Cha sañcetanākāyā — rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. (7)
211Cha taṇhākāyā — rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. (8)
212Cha agāravā. Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṁghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre agāravo viharati appatisso. (9)
213Cha gāravā. Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso. (10)
214Cha somanassūpavicārā. Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati; sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā. Manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati. (11)
215Cha domanassūpavicārā. Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati … pe … manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati. (12)
216Cha upekkhūpavicārā. Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati … pe … manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati. (13)
217Cha sāraṇīyā dhammā. Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (14.1)
218Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṁvattati. (14.2)
219Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṁvattati. (14.3)
220Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṁvattati. (14.4)
221Puna 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. (14.5)
222Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (14.6)
223Cha vivādamūlāni. Idhāvuso, bhikkhu kodhano hoti upanāhī. Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṁghepi agāravo viharati appatisso, sikkhāyapi naparipūrakārī hoti. Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṁghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṁghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
224Puna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī … pe … issukī hoti maccharī … pe … saṭho hoti māyāvī … pāpiccho hoti micchādiṭṭhī … sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī … pe … yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. (15)
225Cha dhātuyo — pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. (16)
226Cha nissaraṇiyā dhātuyo. Idhāvuso, bhikkhu evaṁ vadeyya: 'mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī'ti. So 'mā hevan'tissa vacanīyo, 'māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī'ti. (17.1)
227Idha panāvuso, bhikkhu evaṁ vadeyya: 'karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī'ti, so 'mā hevan'tissa vacanīyo 'māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇā cetovimuttī'ti. (17.2)
228Idha panāvuso, bhikkhu evaṁ vadeyya: 'muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī'ti, so 'mā hevan'tissa vacanīyo 'māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditā cetovimuttī'ti. (17.3)
229Idha panāvuso, bhikkhu evaṁ vadeyya: 'upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī'ti. So 'mā hevan'tissa vacanīyo 'māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa rāgo cittaṁ pariyādāya ṭhassati netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, rāgassa, yadidaṁ upekkhā cetovimuttī'ti. (17.4)
230Idha panāvuso, bhikkhu evaṁ vadeyya: 'animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me nimittānusāri viññāṇaṁ hotī'ti. So 'mā hevan'tissa vacanīyo 'māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī'ti. (17.5)
231Idha panāvuso, bhikkhu evaṁ vadeyya: 'asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi, atha ca pana me vicikicchākathaṁkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī'ti. So 'mā hevan'tissa vacanīyo 'māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ asmīti vigate ayamahamasmīti asamanupassato, atha ca panassa vicikicchākathaṁkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṁkathāsallassa, yadidaṁ asmimānasamugghāto'ti. (17.6)
232Cha anuttariyāni — dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ. (18)
233Cha anussatiṭṭhānāni — buddhānussati, dhammānussati, saṁghānussati, sīlānussati, cāgānussati, devatānussati. (19)
234Cha satatavihārā. Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā … pe … manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. (20)
235Chaḷābhijātiyo. Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati. Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṁ dhammaṁ abhijāyati. Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṁ dhammaṁ abhijāyati. Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati. Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. (21)
236Cha nibbedhabhāgiyā saññā — aniccasaññā anicce, dukkhasaññā dukkhe, anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. (22)
237Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ.
7. Sattaka
238Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ. Katame satta?
239Satta ariyadhanāni — saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ. (1)
240Satta bojjhaṅgā — satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo. (2)
241Satta samādhiparikkhārā — sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati. (3)
242Satta asaddhammā — idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. (4)
243Satta saddhammā — idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. (5)
244Satta sappurisadhammā — idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca. (6)
245Satta niddasavatthūni. Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo. Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo. Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo. Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo. Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo. Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo. Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo. (7)
246Satta saññā — aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. (8)
247Satta balāni — saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ. (9)
248Satta viññāṇaṭṭhitiyo. Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamā viññāṇaṭṭhiti.
249Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyā viññāṇaṭṭhiti.
250Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā. Ayaṁ tatiyā viññāṇaṭṭhiti.
251Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā. Ayaṁ catutthī viññāṇaṭṭhiti.
252Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanūpagā. Ayaṁ pañcamī viññāṇaṭṭhiti.
253Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanūpagā. Ayaṁ chaṭṭhī viññāṇaṭṭhiti.
254Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanūpagā. Ayaṁ sattamī viññāṇaṭṭhiti. (10)
255Satta puggalā dakkhiṇeyyā — ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī. (11)
256Satta anusayā — kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. (12)
257Satta saṁyojanāni — anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ. (13)
258Satta adhikaraṇasamathā — uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako. (14)
259Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ.
Dutiyabhāṇavāro niṭṭhito.
8. Aṭṭhaka
260Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ. Katame aṭṭha?
261Aṭṭha micchattā — micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi. (1)
262Aṭṭha sammattā — sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. (2)
263Aṭṭha puggalā dakkhiṇeyyā — sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno. (3)
264Aṭṭha kusītavatthūni. Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti. Tassa evaṁ hoti: 'kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī'ti. So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ paṭhamaṁ kusītavatthu.
265Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. Tassa evaṁ hoti: 'ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī'ti. So nipajjati na vīriyaṁ ārabhati … pe … idaṁ dutiyaṁ kusītavatthu.
266Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṁ hoti: 'maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī'ti. So nipajjati na vīriyaṁ ārabhati … idaṁ tatiyaṁ kusītavatthu.
267Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṁ hoti: 'ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī'ti. So nipajjati na vīriyaṁ ārabhati … idaṁ catutthaṁ kusītavatthu.
268Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: 'ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī'ti. So nipajjati na vīriyaṁ ārabhati … idaṁ pañcamaṁ kusītavatthu.
269Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: 'ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī'ti. So nipajjati na vīriyaṁ ārabhati … idaṁ chaṭṭhaṁ kusītavatthu.
270Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṁ hoti: 'uppanno kho me ayaṁ appamattako ābādho; atthi kappo nipajjituṁ, handāhaṁ nipajjāmī'ti. So nipajjati na vīriyaṁ ārabhati … idaṁ sattamaṁ kusītavatthu.
271Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṁ hoti: 'ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī'ti. So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ aṭṭhamaṁ kusītavatthu. (4)
272Aṭṭha ārambhavatthūni. Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti. Tassa evaṁ hoti: 'kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā'ti. So vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ paṭhamaṁ ārambhavatthu.
273Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. Tassa evaṁ hoti: 'ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi … pe … so vīriyaṁ ārabhati … idaṁ dutiyaṁ ārambhavatthu.
274Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṁ hoti: 'maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ vīriyaṁ ārabhāmi … pe … so vīriyaṁ ārabhati … idaṁ tatiyaṁ ārambhavatthu.
275Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṁ hoti: 'ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi … pe … so vīriyaṁ ārabhati … idaṁ catutthaṁ ārambhavatthu.
276Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: 'ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārabhāmi … pe … so vīriyaṁ ārabhati … idaṁ pañcamaṁ ārambhavatthu.
277Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: 'ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi … pe … so vīriyaṁ ārabhati … idaṁ chaṭṭhaṁ ārambhavatthu.
278Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṁ hoti: 'uppanno kho me ayaṁ appamattako ābādho, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi … pe … so vīriyaṁ ārabhati … idaṁ sattamaṁ ārambhavatthu.
279Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṁ hoti: 'ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā'ti. So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ aṭṭhamaṁ ārambhavatthu. (5)
280Aṭṭha dānavatthūni. Āsajja dānaṁ deti, bhayā dānaṁ deti, 'adāsi me'ti dānaṁ deti, 'dassati me'ti dānaṁ deti, 'sāhu dānan'ti dānaṁ deti, 'ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ na dātun'ti dānaṁ deti, 'idaṁ me dānaṁ dadato kalyāṇo kittisaddo abbhuggacchatī'ti dānaṁ deti. Cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti. (6)
281Aṭṭha dānūpapattiyo. Idhāvuso, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. So passati khattiyamahāsālaṁ vā brāhmaṇamahāsālaṁ vā gahapatimahāsālaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. Tassa evaṁ hoti: 'aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan'ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. Tañca kho sīlavato vadāmi no dussīlassa. Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. (7.1)
282Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ … pe … seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti: 'cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā'ti. Tassa evaṁ hoti: 'aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan'ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. Tañca kho sīlavato vadāmi no dussīlassa. Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. (7.2)
283Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ … pe … seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti: 'tāvatiṁsā devā … pe … yāmā devā … pe … tusitā devā … pe … nimmānaratī devā … pe … paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā'ti. Tassa evaṁ hoti: 'aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan'ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. Tañca kho sīlavato vadāmi no dussīlassa. Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. (7.3–7.)
284Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So yaṁ deti taṁ paccāsīsati. Tassa sutaṁ hoti: 'brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā'ti. Tassa evaṁ hoti: 'aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan'ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. Tañca kho sīlavato vadāmi no dussīlassa; vītarāgassa no sarāgassa. Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā. (7.8)
285Aṭṭha parisā — khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā. (8)
286Aṭṭha lokadhammā — lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca. (9)
287Aṭṭha abhibhāyatanāni. Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ.
288Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti — evaṁsaññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ.
289Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ tatiyaṁ abhibhāyatanaṁ.
290Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ catutthaṁ abhibhāyatanaṁ.
291Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ pañcamaṁ abhibhāyatanaṁ.
292Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.
293Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ sattamaṁ abhibhāyatanaṁ.
294Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. (10)
295Aṭṭha vimokkhā. Rūpī rūpāni passati. Ayaṁ paṭhamo vimokkho.
296Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati. Ayaṁ dutiyo vimokkho.
297Subhanteva adhimutto hoti. Ayaṁ tatiyo vimokkho.
298Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṁ upasampajja viharati. Ayaṁ catuttho vimokkho.
299Sabbaso ākāsānañcāyatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanaṁ upasampajja viharati. Ayaṁ pañcamo vimokkho.
300Sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ chaṭṭho vimokkho.
301Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ sattamo vimokkho.
302Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Ayaṁ aṭṭhamo vimokkho. (11)
303Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ.
9. Navaka
304Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ. Katame nava?
305Nava āghātavatthūni. 'Anatthaṁ me acarī'ti āghātaṁ bandhati; 'anatthaṁ me caratī'ti āghātaṁ bandhati; 'anatthaṁ me carissatī'ti āghātaṁ bandhati; 'piyassa me manāpassa anatthaṁ acarī'ti āghātaṁ bandhati … pe … anatthaṁ caratīti āghātaṁ bandhati … pe … anatthaṁ carissatīti āghātaṁ bandhati; 'appiyassa me amanāpassa atthaṁ acarī'ti āghātaṁ bandhati … pe … atthaṁ caratīti āghātaṁ bandhati … pe … atthaṁ carissatīti āghātaṁ bandhati. (1)
306Nava āghātapaṭivinayā. 'Anatthaṁ me acari, taṁ kutettha labbhā'ti āghātaṁ paṭivineti; 'anatthaṁ me carati, taṁ kutettha labbhā'ti āghātaṁ paṭivineti; 'anatthaṁ me carissati, taṁ kutettha labbhā'ti āghātaṁ paṭivineti; 'piyassa me manāpassa anatthaṁ acari … pe … anatthaṁ carati … pe … anatthaṁ carissati, taṁ kutettha labbhā'ti āghātaṁ paṭivineti; 'appiyassa me amanāpassa atthaṁ acari … pe … atthaṁ carati … pe … atthaṁ carissati, taṁ kutettha labbhā'ti āghātaṁ paṭivineti. (2)
307Nava sattāvāsā. Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamo sattāvāso.
308Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyo sattāvāso.
309Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṁ tatiyo sattāvāso.
310Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṁ catuttho sattāvāso.
311Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. Ayaṁ pañcamo sattāvāso.
312Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanūpagā. Ayaṁ chaṭṭho sattāvāso.
313Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanūpagā. Ayaṁ sattamo sattāvāso.
314Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanūpagā. Ayaṁ aṭṭhamo sattāvāso.
315Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. Ayaṁ navamo sattāvāso. (3)
316Nava akkhaṇā asamayā brahmacariyavāsāya. Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo nirayaṁ upapanno hoti. Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.
317Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo tiracchānayoniṁ upapanno hoti. Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya.
318Puna caparaṁ … pe … pettivisayaṁ upapanno hoti. Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya.
319Puna caparaṁ … pe … asurakāyaṁ upapanno hoti. Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.
320Puna caparaṁ … pe … aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti. Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.
321Puna caparaṁ … pe … paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.
322Puna caparaṁ … pe … majjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano: 'natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī'ti. Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.
323Puna caparaṁ … pe … majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.
324Puna caparaṁ, āvuso, tathāgato ca loke na uppanno hoti arahaṁ sammāsambuddho, dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. Ayaṁ navamo akkhaṇo asamayo brahmacariyavāsāya. (4)
325Nava anupubbavihārā. Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā … pe … dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā … pe … tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā … pe … catutthaṁ jhānaṁ upasampajja viharati. Sabbaso rūpasaññānaṁ samatikkamā … pe … ākāsānañcāyatanaṁ upasampajja viharati. Sabbaso ākāsānañcāyatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanaṁ upasampajja viharati. Sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṁ upasampajja viharati. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. (5)
326Nava anupubbanirodhā. Paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti. Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti. Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti. Catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti. Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti. Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. (6)
327Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ.
10. Dasaka
328Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ … pe … atthāya hitāya sukhāya devamanussānaṁ. Katame dasa?
329Dasa nāthakaraṇā dhammā. Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Yaṁpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Ayampi dhammo nāthakaraṇo. (1.1)
330Puna 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. Yaṁpāvuso, bhikkhu bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā. Ayampi dhammo nāthakaraṇo. (1.2)
331Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yaṁpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Ayampi dhammo nāthakaraṇo. (1.3)
332Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ. Yaṁpāvuso, bhikkhu suvaco hoti … pe … padakkhiṇaggāhī anusāsaniṁ. Ayampi dhammo nāthakaraṇo. (1.4)
333Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ. Yaṁpāvuso, bhikkhu yāni tāni sabrahmacārīnaṁ … pe … alaṁ saṁvidhātuṁ. Ayampi dhammo nāthakaraṇo. (1.5)
334Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yaṁpāvuso, bhikkhu dhammakāmo hoti … pe … uḷārapāmojjo. Ayampi dhammo nāthakaraṇo. (1.6)
335Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Yaṁpāvuso, bhikkhu santuṭṭho hoti … pe … parikkhārehi. Ayampi dhammo nāthakaraṇo. (1.7)
336Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yaṁpāvuso, bhikkhu āraddhavīriyo viharati … pe … anikkhittadhuro kusalesu dhammesu. Ayampi dhammo nāthakaraṇo. (1.8)
337Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Yaṁpāvuso, bhikkhu satimā hoti … pe … saritā anussaritā. Ayampi dhammo nāthakaraṇo. (1.9)
338Puna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Yaṁpāvuso, bhikkhu paññavā hoti … pe … sammādukkhakkhayagāminiyā. Ayampi dhammo nāthakaraṇo. (1.10)
339Dasa kasiṇāyatanāni. Pathavīkasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Āpokasiṇameko sañjānāti … pe … tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. (2)
340Dasa akusalakammapathā — pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. (3)
341Dasa kusalakammapathā — pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. (4)
342Dasa ariyavāsā. Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.
343Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti? Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti. (5.1)
344Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā … pe … manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti. (5.2)
345Kathañcāvuso, bhikkhu ekārakkho hoti? Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti. Evaṁ kho, āvuso, bhikkhu ekārakkho hoti. (5.3)
346Kathañcāvuso, bhikkhu caturāpasseno hoti? Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti. (5.4)
347Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti. (5.5)
348Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti? Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti. (5.6)
349Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti? Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti. Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti. (5.7)
350Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti? Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti. (5.8)
351Kathañcāvuso, bhikkhu suvimuttacitto hoti? Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti. Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti. (5.9)
352Kathañcāvuso, bhikkhu suvimuttapañño hoti? Idhāvuso, bhikkhu 'rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo'ti pajānāti. 'Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo'ti pajānāti. 'Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo'ti pajānāti. Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti. (5.10)
353Dasa asekkhā dhammā — asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti. (6)
354Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. Tattha sabbeheva saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan"ti.
355Atha kho bhagavā uṭṭhahitvā āyasmantaṁ sāriputtaṁ āmantesi: "sādhu sādhu, sāriputta, sādhu kho tvaṁ, sāriputta, bhikkhūnaṁ saṅgītipariyāyaṁ abhāsī"ti.
356Idamavocāyasmā sāriputto, samanuñño satthā ahosi. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Saṅgītisuttaṁ niṭṭhitaṁ dasamaṁ.