{"id":"dn33","title":"Reciting in Concert","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"dn33","title":"Reciting in Concert","units":[{"id":"dn33:0","sourceIds":["dn33:0.1","dn33:0.2"],"kind":"text","text":{"pi":"Dīgha Nikāya 33\nSaṅgītisutta","en":"Long Discourses 33\nReciting in Concert"}},{"id":"dn33:1.1","sourceIds":["dn33:1.1.1","dn33:1.1.2","dn33:1.1.3"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari.\nTatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.","en":"So I have heard.\nAt 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.\nThere he stayed in Cunda the smith’s mango grove."}},{"id":"dn33:1.2","sourceIds":["dn33:1.2.1","dn33:1.2.2","dn33:1.2.3","dn33:1.2.4","dn33:1.2.5","dn33:1.2.6","dn33:1.2.7"],"kind":"text","text":{"pi":"Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.\nAssosuṁ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti.\nAtha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ:\n“idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.\nTañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti.\nTadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti.\nAdhivāsesi kho bhagavā tuṇhībhāvena.","en":"Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any human at all.\nThe Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove.\nThen they went up to the Buddha, bowed, sat down to one side, and said to him,\n“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 human at all.\nMay the Buddha be the first to use it, and only then will the Mallas of Pāvā use it.\nThat would be for the lasting welfare and happiness of the Mallas of Pāvā.”\nThe Buddha consented in silence."}},{"id":"dn33:1.3","sourceIds":["dn33:1.3.1","dn33:1.3.2","dn33:1.3.3","dn33:1.3.4","dn33:1.3.5"],"kind":"text","text":{"pi":"Atha kho pāveyyakā mallā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sandhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ sandhāgāraṁ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhapetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu;\nupasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.\nEkamantaṁ ṭhitā kho te pāveyyakā mallā bhagavantaṁ etadavocuṁ:\n“sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito.\nYassadāni, bhante, bhagavā kālaṁ maññatī”ti.","en":"Then, knowing that the Buddha had consented, the Mallas got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha,\nbowed, stood to one side,\nand told him of their preparations, saying,\n“Please, sir, come at your convenience.”"}},{"id":"dn33:1.4","sourceIds":["dn33:1.4.1","dn33:1.4.2","dn33:1.4.3","dn33:1.4.4","dn33:1.4.5","dn33:1.4.6","dn33:1.4.7"],"kind":"text","text":{"pi":"Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.\nBhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā.\nPāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.\nAtha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:\n“abhikkantā kho, vāseṭṭhā, ratti.\nYassadāni tumhe kālaṁ maññathā”ti.\n“Evaṁ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.","en":"Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet, he entered the town hall and sat against the central column facing east.\nThe 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.\nThe 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.\nThe Buddha spent much of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he sent them off,\n“The night is getting late, Vāseṭṭhas.\nPlease go at your convenience.”\n“Yes, sir,” replied the Mallas. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving."}},{"id":"dn33:1.5","sourceIds":["dn33:1.5.1","dn33:1.5.2","dn33:1.5.3","dn33:1.5.4","dn33:1.5.5","dn33:1.5.6","dn33:1.5.7"],"kind":"text","text":{"pi":"Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi:\n“vigatathinamiddho kho, sāriputta, bhikkhusaṅgho.\nPaṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā.\nPiṭṭhi me āgilāyati.\nTamahaṁ āyamissāmī”ti.\n“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.\nAtha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā.","en":"Soon after they left, the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta,\n“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness.\nGive them some Dhamma talk as you feel inspired.\nMy back is sore,\nI’ll stretch it.”\n“Yes, sir,” Sāriputta replied.\nAnd 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."}},{"id":"dn33:1.6","sourceIds":["dn33:1.6.1","dn33:1.6.2","dn33:1.6.3","dn33:1.6.4","dn33:1.6.5"],"kind":"text","text":{"pi":"Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.\nTassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:\n“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.\nVadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.\nYepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.","en":"Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā.\nWith his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed words:\n“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!”\nYou’d think there was nothing but slaughter going on among the Jain ascetics.\nAnd 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."}},{"id":"dn33:1.7","sourceIds":["dn33:1.7.1","dn33:1.7.2","dn33:1.7.3","dn33:1.7.4","dn33:1.7.5","dn33:1.7.6","dn33:1.7.7","dn33:1.7.8"],"kind":"text","text":{"pi":"Atha kho āyasmā sāriputto bhikkhū āmantesi:\n“nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato,\ntassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe.\nEvañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.\nAyaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.\nTattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.\nKatamo cāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito;\nyattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?","en":"Then Sāriputta told the mendicants about these things. He went on to say,\n“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.\nBut 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.\nYou 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.\nAnd what is that teaching?"}},{"id":"dn33:1.7.9","sourceIds":["dn33:1.7.9.0"],"kind":"text","text":{"pi":"1. Ekaka","en":"1. Ones"}},{"id":"dn33:1.7-from-dn33-1.7.10","sourceIds":["dn33:1.7.10","dn33:1.7.11"],"kind":"text","text":{"pi":"Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.\nTattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.","en":"There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.\nYou 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."}},{"id":"dn33:1.8","sourceIds":["dn33:1.8.1","dn33:1.8.2","dn33:1.8.3","dn33:1.8.4","dn33:1.8.5"],"kind":"text","text":{"pi":"Katamo eko dhammo?\nSabbe sattā āhāraṭṭhitikā.\nSabbe sattā saṅkhāraṭṭhitikā.\nAyaṁ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.\nTattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.","en":"What are the teachings grouped by one?\nAll sentient beings are sustained by food.\nAll sentient beings are sustained by conditions.\nThese 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.\nYou 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."}},{"id":"dn33:1.9","sourceIds":["dn33:1.9.0","dn33:1.9.1","dn33:1.9.2","dn33:1.9.3","dn33:1.9.4","dn33:1.9.5","dn33:1.9.6","dn33:1.9.7","dn33:1.9.8","dn33:1.9.9","dn33:1.9.10","dn33:1.9.11","dn33:1.9.12","dn33:1.9.13","dn33:1.9.14","dn33:1.9.15","dn33:1.9.16","dn33:1.9.17","dn33:1.9.18","dn33:1.9.19","dn33:1.9.20","dn33:1.9.21","dn33:1.9.22","dn33:1.9.23","dn33:1.9.24","dn33:1.9.25","dn33:1.9.26","dn33:1.9.27","dn33:1.9.28","dn33:1.9.29","dn33:1.9.30","dn33:1.9.31","dn33:1.9.32","dn33:1.9.33","dn33:1.9.34","dn33:1.9.35","dn33:1.9.36","dn33:1.9.37","dn33:1.9.38"],"kind":"text","text":{"pi":"2. Duka\nAtthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.\nTattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.\nKatame dve?\nNāmañca rūpañca.\nAvijjā ca bhavataṇhā ca.\nBhavadiṭṭhi ca vibhavadiṭṭhi ca.\nAhirikañca anottappañca.\nHirī ca ottappañca.\nDovacassatā ca pāpamittatā ca.\nSovacassatā ca kalyāṇamittatā ca.\nĀpattikusalatā ca āpattivuṭṭhānakusalatā ca.\nSamāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.\nDhātukusalatā ca manasikārakusalatā ca.\nĀyatanakusalatā ca paṭiccasamuppādakusalatā ca.\nṬhānakusalatā ca aṭṭhānakusalatā ca.\nAjjavañca lajjavañca.\nKhanti ca soraccañca.\nSākhalyañca paṭisanthāro ca.\nAvihiṁsā ca soceyyañca.\nMuṭṭhassaccañca asampajaññañca.\nSati ca sampajaññañca.\nIndriyesu aguttadvāratā ca bhojane amattaññutā ca.\nIndriyesu guttadvāratā ca bhojane mattaññutā ca.\nPaṭisaṅkhānabalañca bhāvanābalañca.\nSatibalañca samādhibalañca.\nSamatho ca vipassanā ca.\nSamathanimittañca paggahanimittañca.\nPaggaho ca avikkhepo ca.\nSīlavipatti ca diṭṭhivipatti ca.\nSīlasampadā ca diṭṭhisampadā ca.\nSīlavisuddhi ca diṭṭhivisuddhi ca.\nDiṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ.\nSaṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ.\nAsantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ.\nVijjā ca vimutti ca.\nKhayeñāṇaṁ anuppādeñāṇaṁ.\nIme kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.\nTattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.","en":"2. Twos\nThere are teachings grouped by two that have been rightly explained by the Buddha.\nYou should all recite these in concert.\nWhat are the teachings grouped by two?\nName and form.\nIgnorance and craving for continued existence.\nViews favoring existence and views favoring nonexistence.\nLack of conscience and prudence.\nConscience and prudence.\nBeing hard to admonish and having bad friends.\nBeing easy to admonish and having good friends.\nSkill in offenses and skill in resolving offenses.\nSkill in meditative attainments and skill in emerging from those attainments.\nSkill in the elements and skill in application of mind.\nSkill in the sense fields and skill in dependent origination.\nSkill in what is possible and skill in what is impossible.\nIntegrity and scrupulousness.\nPatience and gentleness.\nCamaraderie and hospitality.\nHarmlessness and purity.\nLack of mindfulness and lack of situational awareness.\nMindfulness and situational awareness.\nNot guarding the sense doors and eating too much.\nGuarding the sense doors and moderation in eating.\nThe power of reflection and the power of development.\nThe power of mindfulness and the power of immersion.\nSerenity and discernment.\nThe basis of serenity and the basis of exertion.\nExertion, and not being scattered.\nFailure in ethics and failure in view.\nAccomplishment in ethics and accomplishment in view.\nPurification of ethics and purification of view.\nPurification of view and making an effort in line with that view.\nInspiration, and making a suitable effort when inspired by inspiring places.\nTo never be content with skillful qualities, and to never stop trying.\nKnowledge and freedom.\nKnowledge of ending and knowledge of non-arising.\nThese are the teachings grouped by two that have been rightly explained by the Buddha.\nYou should all recite these in concert."}},{"id":"dn33:1.10","sourceIds":["dn33:1.10.0","dn33:1.10.1","dn33:1.10.2","dn33:1.10.3","dn33:1.10.4","dn33:1.10.5","dn33:1.10.6","dn33:1.10.7","dn33:1.10.8","dn33:1.10.9","dn33:1.10.10","dn33:1.10.11","dn33:1.10.12","dn33:1.10.13","dn33:1.10.14","dn33:1.10.15","dn33:1.10.16","dn33:1.10.17","dn33:1.10.18","dn33:1.10.19","dn33:1.10.20","dn33:1.10.21","dn33:1.10.22","dn33:1.10.23","dn33:1.10.24","dn33:1.10.25","dn33:1.10.26","dn33:1.10.27","dn33:1.10.28","dn33:1.10.29","dn33:1.10.30","dn33:1.10.31","dn33:1.10.32","dn33:1.10.33","dn33:1.10.34","dn33:1.10.35","dn33:1.10.36","dn33:1.10.37","dn33:1.10.38","dn33:1.10.39","dn33:1.10.40","dn33:1.10.41","dn33:1.10.42","dn33:1.10.43","dn33:1.10.44","dn33:1.10.45","dn33:1.10.46","dn33:1.10.47","dn33:1.10.48","dn33:1.10.49","dn33:1.10.50","dn33:1.10.51","dn33:1.10.52","dn33:1.10.53","dn33:1.10.54","dn33:1.10.55","dn33:1.10.56","dn33:1.10.57","dn33:1.10.58","dn33:1.10.59","dn33:1.10.60","dn33:1.10.61","dn33:1.10.62","dn33:1.10.63","dn33:1.10.64","dn33:1.10.65","dn33:1.10.66","dn33:1.10.67","dn33:1.10.68","dn33:1.10.69","dn33:1.10.70","dn33:1.10.71","dn33:1.10.72","dn33:1.10.73","dn33:1.10.74","dn33:1.10.75","dn33:1.10.76","dn33:1.10.77","dn33:1.10.78","dn33:1.10.79","dn33:1.10.80","dn33:1.10.81","dn33:1.10.82","dn33:1.10.83","dn33:1.10.84","dn33:1.10.85","dn33:1.10.86","dn33:1.10.87","dn33:1.10.88","dn33:1.10.89","dn33:1.10.90","dn33:1.10.91","dn33:1.10.92","dn33:1.10.93","dn33:1.10.94","dn33:1.10.95","dn33:1.10.96","dn33:1.10.97","dn33:1.10.98","dn33:1.10.99","dn33:1.10.100","dn33:1.10.101","dn33:1.10.102","dn33:1.10.103","dn33:1.10.104","dn33:1.10.105","dn33:1.10.106","dn33:1.10.107","dn33:1.10.108","dn33:1.10.109","dn33:1.10.110","dn33:1.10.111","dn33:1.10.112","dn33:1.10.113","dn33:1.10.114","dn33:1.10.115","dn33:1.10.116","dn33:1.10.117","dn33:1.10.118","dn33:1.10.119","dn33:1.10.120","dn33:1.10.121","dn33:1.10.122","dn33:1.10.123","dn33:1.10.124","dn33:1.10.125","dn33:1.10.126","dn33:1.10.127","dn33:1.10.128","dn33:1.10.129","dn33:1.10.130","dn33:1.10.131","dn33:1.10.132","dn33:1.10.133","dn33:1.10.134","dn33:1.10.135","dn33:1.10.136","dn33:1.10.137","dn33:1.10.138","dn33:1.10.139","dn33:1.10.140","dn33:1.10.141","dn33:1.10.142","dn33:1.10.143","dn33:1.10.144","dn33:1.10.145","dn33:1.10.146","dn33:1.10.147","dn33:1.10.148"],"kind":"text","text":{"pi":"3. Tika\nAtthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.\nTattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.\nKatame tayo?\nTīṇi akusalamūlāni—\nlobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.\nTīṇi kusalamūlāni—\nalobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.\nTīṇi duccaritāni—\nkāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ.\nTīṇi sucaritāni—\nkāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ.\nTayo akusalavitakkā—\nkāmavitakko, byāpādavitakko, vihiṁsāvitakko.\nTayo kusalavitakkā—\nnekkhammavitakko, abyāpādavitakko, avihiṁsāvitakko.\nTayo akusalasaṅkappā—\nkāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo.\nTayo kusalasaṅkappā—\nnekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo.\nTisso akusalasaññā—\nkāmasaññā, byāpādasaññā, vihiṁsāsaññā.\nTisso kusalasaññā—\nnekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā.\nTisso akusaladhātuyo—\nkāmadhātu, byāpādadhātu, vihiṁsādhātu.\nTisso kusaladhātuyo—\nnekkhammadhātu, abyāpādadhātu, avihiṁsādhātu.\nAparāpi tisso dhātuyo—\nkāmadhātu, rūpadhātu, arūpadhātu.\nAparāpi tisso dhātuyo—\nrūpadhātu, arūpadhātu, nirodhadhātu.\nAparāpi tisso dhātuyo—\nhīnadhātu, majjhimadhātu, paṇītadhātu.\nTisso taṇhā—\nkāmataṇhā, bhavataṇhā, vibhavataṇhā.\nAparāpi tisso taṇhā—\nkāmataṇhā, rūpataṇhā, arūpataṇhā.\nAparāpi tisso taṇhā—\nrūpataṇhā, arūpataṇhā, nirodhataṇhā.\nTīṇi saṁyojanāni—\nsakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.\nTayo āsavā—\nkāmāsavo, bhavāsavo, avijjāsavo.\nTayo bhavā—\nkāmabhavo, rūpabhavo, arūpabhavo.\nTisso esanā—\nkāmesanā, bhavesanā, brahmacariyesanā.\nTisso vidhā—\nseyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā.\nTayo addhā—\natīto addhā, anāgato addhā, paccuppanno addhā.\nTayo antā—\nsakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto.\nTisso vedanā—\nsukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.\nTisso dukkhatā—\ndukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.\nTayo rāsī—\nmicchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi.\nTayo tamā—\natītaṁ 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.\nTīṇi tathāgatassa arakkheyyāni—\nparisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya:\n‘mā me idaṁ paro aññāsī’ti.\nParisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya:\n‘mā me idaṁ paro aññāsī’ti.\nParisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya:\n‘mā me idaṁ paro aññāsī’ti.\nTayo kiñcanā—\nrāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ.\nTayo aggī—\nrāgaggi, dosaggi, mohaggi.\nAparepi tayo aggī—\nāhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.\nTividhena rūpasaṅgaho—\nsanidassanasappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassanaappaṭighaṁ rūpaṁ.\nTayo saṅkhārā—\npuññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro.\nTayo puggalā—\nsekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo.\nTayo therā—\njātithero, dhammathero, sammutithero.\nTīṇi puññakiriyavatthūni—\ndānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu.\nTīṇi codanāvatthūni—\ndiṭṭhena, sutena, parisaṅkāya.\nTisso kāmūpapattiyo—\nsantāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.\nAyaṁ paṭhamā kāmūpapatti.\nSantāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī.\nAyaṁ dutiyā kāmūpapatti.\nSantāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī.\nAyaṁ tatiyā kāmūpapatti.\nTisso sukhūpapattiyo—\nsantāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā.\nAyaṁ paṭhamā sukhūpapatti.\nSantāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.\nTe kadāci karahaci udānaṁ udānenti:\n‘aho sukhaṁ, aho sukhan’ti, seyyathāpi devā ābhassarā.\nAyaṁ dutiyā sukhūpapatti.\nSantāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.\nTe santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā.\nAyaṁ tatiyā sukhūpapatti.\nTisso paññā—\nsekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā.\nAparāpi tisso paññā—\ncintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.\nTīṇāvudhāni—\nsutāvudhaṁ, pavivekāvudhaṁ, paññāvudhaṁ.\nTīṇindriyāni—\nanaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.\nTīṇi cakkhūni—\nmaṁsacakkhu, dibbacakkhu, paññācakkhu.\nTisso sikkhā—\nadhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.\nTisso bhāvanā—\nkāyabhāvanā, cittabhāvanā, paññābhāvanā.\nTīṇi anuttariyāni—\ndassanānuttariyaṁ, paṭipadānuttariyaṁ, vimuttānuttariyaṁ.\nTayo samādhī—\nsavitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.\nAparepi tayo samādhī—\nsuññato samādhi, animitto samādhi, appaṇihito samādhi.\nTīṇi soceyyāni—\nkāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ.\nTīṇi moneyyāni—\nkāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ.\nTīṇi kosallāni—\nāyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ.\nTayo madā—\nārogyamado, yobbanamado, jīvitamado.\nTīṇi ādhipateyyāni—\nattādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ.\nTīṇi kathāvatthūni—\natītaṁ vā addhānaṁ ārabbha kathaṁ katheyya:\n‘evaṁ ahosi atītamaddhānan’ti;\nanāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya:\n‘evaṁ bhavissati anāgatamaddhānan’ti;\netarahi vā paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya:\n‘evaṁ hoti etarahi paccuppannaṁ addhānan’ti.\nTisso vijjā—\npubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā.\nTayo vihārā—\ndibbo vihāro, brahmā vihāro, ariyo vihāro.\nTīṇi pāṭihāriyāni—\niddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.\nIme kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.\nTattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.","en":"3. Threes\nThere are teachings grouped by three that have been rightly explained by the Buddha.\nYou should all recite these in concert.\nWhat are the teachings grouped by three?\nThree unskillful roots:\ngreed, hate, and delusion.\nThree skillful roots:\ncontentment, love, and understanding.\nThree ways of performing bad conduct:\nby body, speech, and mind.\nThree ways of performing good conduct:\nby body, speech, and mind.\nThree unskillful thoughts:\nsensuality, malice, and cruelty.\nThree skillful thoughts:\nrenunciation, good will, and harmlessness.\nThree unskillful intentions:\nsensuality, malice, and cruelty.\nThree skillful intentions:\nrenunciation, good will, and harmlessness.\nThree unskillful perceptions:\nsensuality, malice, and cruelty.\nThree skillful perceptions:\nrenunciation, good will, and harmlessness.\nThree unskillful elements:\nsensuality, malice, and cruelty.\nThree skillful elements:\nrenunciation, good will, and harmlessness.\nAnother three elements:\nthe sensual realm, the realm of luminous form, and the formless realm.\nAnother three elements:\nthe realm of luminous form, the formless realm, and cessation.\nAnother three elements:\nlower, middle, and higher.\nThree cravings:\nfor sensual pleasures, for continued existence, and for nonexistence.\nAnother three cravings:\nfor the sensual realm, the realm of luminous form, and the formless realm.\nAnother three cravings:\nfor the realm of luminous form, and the formless realm, and cessation.\nThree fetters:\nsubstantialist view, doubt, and misapprehension of precepts and observances.\nThree defilements:\nsensuality, desire for continued existence, and ignorance.\nThree realms of existence:\nsensual, luminous form, and formless.\nThree searches:\nfor sensual pleasures, for continued existence, and for a spiritual path.\nThree kinds of discrimination:\n‘I’m better’, ‘I’m equal’, and ‘I’m worse’.\nThree periods:\npast, future, and present.\nThree extremes:\nsubstantial reality, the origin of substantial reality, and the cessation of substantial reality.\nThree feelings:\npleasure, pain, and neutral.\nThree forms of suffering:\nthe suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing.\nThree heaps:\nthe heap of surety in the wrong way, the heap of surety in the right way, and the heap of lack of surety.\nThree darknesses:\none is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present.\nThree things a Realized One need not hide:\nThe 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:\n‘Don’t let others find this out about me!’\nThree possessions:\ngreed, hate, and delusion.\nThree fires:\ngreed, hate, and delusion.\nAnother three fires:\na fire for those worthy of offerings dedicated to the gods, a fire for householders, and a fire for those worthy of a religious donation.\nThreefold classification of the physical:\nvisible and resistant, invisible and resistant, and invisible and non-resistant.\nThree choices:\ngood choices, bad choices, and imperturbable choices.\nThree individuals:\na trainee, an adept, and one who is neither a trainee nor an adept.\nThree seniors:\na senior by birth, a senior in the teaching, and a senior by convention.\nThree grounds for making merit:\ngiving, ethical conduct, and meditation.\nThree grounds for accusations:\nwhat is seen, heard, and suspected.\nThree kinds of sensual rebirth:\nThere 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.\nThis is the first kind of sensual rebirth.\nThere are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the gods who love to create.\nThis is the second kind of sensual rebirth.\nThere 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 created by others.\nThis is the third kind of sensual rebirth.\nThree kinds of pleasant rebirth:\nThere are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of the Divinity’s host.\nThis is the first pleasant rebirth.\nThere are sentient beings who are drenched, steeped, filled, and soaked with pleasure.\nEvery so often they feel inspired to exclaim:\n‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of sublime luminosity.\nThis is the second pleasant rebirth.\nThere are sentient beings who are drenched, steeped, filled, and soaked with pleasure.\nSince they’re truly content, they experience pleasure. Namely, the gods of universal beauty.\nThis is the third pleasant rebirth.\nThree kinds of wisdom:\nthe wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept.\nAnother three kinds of wisdom:\nwisdom produced by thought, learning, and meditation.\nThree weapons:\nlearning, seclusion, and wisdom.\nThree faculties:\nthe faculty of understanding that enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened.\nThree eyes:\nthe eye of the flesh, the eye of clairvoyance, and the eye of wisdom.\nThree trainings:\nin higher ethics, higher mind, and higher wisdom.\nThree kinds of development:\nthe development of physical endurance, the development of the mind, and the development of wisdom.\nThree unsurpassable qualities:\nunsurpassable seeing, practice, and freedom.\nThree kinds of immersion:\nImmersion 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.\nAnother three kinds of immersion:\nemptiness, signless, and undirected.\nThree purities:\npurity of body, speech, and mind.\nThree kinds of sagacity:\nsagacity of body, speech, and mind.\nThree skills:\nskill in progress, skill in regress, and skill in means.\nThree vanities:\nthe vanity of health, the vanity of youth, and the vanity of life.\nThree ways of putting something in charge:\nputting oneself, the world, or the teaching in charge.\nThree topics of discussion:\nYou might discuss the past:\n‘That is how it was in the past.’\nYou might discuss the future:\n‘That is how it will be in the future.’\nOr you might discuss the present:\n‘This is how it is at present.’\nThree knowledges:\nrecollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.\nThree meditative abidings:\nthe heavenly meditation, the divine meditation, and the noble meditation.\nThree demonstrations:\nThe demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.\nThese are the teachings grouped by three that have been rightly explained by the Buddha.\nYou should all recite these in concert."}},{"id":"dn33:1.11","sourceIds":["dn33:1.11.0","dn33:1.11.1","dn33:1.11.2","dn33:1.11.3","dn33:1.11.4","dn33:1.11.5","dn33:1.11.6","dn33:1.11.7","dn33:1.11.8","dn33:1.11.9","dn33:1.11.10","dn33:1.11.11","dn33:1.11.12","dn33:1.11.13","dn33:1.11.14","dn33:1.11.15","dn33:1.11.16","dn33:1.11.17","dn33:1.11.18","dn33:1.11.19","dn33:1.11.20","dn33:1.11.21","dn33:1.11.22","dn33:1.11.23","dn33:1.11.24","dn33:1.11.25","dn33:1.11.26","dn33:1.11.27","dn33:1.11.28","dn33:1.11.29","dn33:1.11.30","dn33:1.11.31","dn33:1.11.32","dn33:1.11.33","dn33:1.11.34","dn33:1.11.35","dn33:1.11.36","dn33:1.11.37","dn33:1.11.38","dn33:1.11.39","dn33:1.11.40","dn33:1.11.41","dn33:1.11.42","dn33:1.11.43","dn33:1.11.44","dn33:1.11.45","dn33:1.11.46","dn33:1.11.47","dn33:1.11.48","dn33:1.11.49","dn33:1.11.50","dn33:1.11.51","dn33:1.11.52","dn33:1.11.53","dn33:1.11.54","dn33:1.11.55","dn33:1.11.56","dn33:1.11.57","dn33:1.11.58","dn33:1.11.59","dn33:1.11.60","dn33:1.11.61","dn33:1.11.62","dn33:1.11.63","dn33:1.11.64","dn33:1.11.65","dn33:1.11.66","dn33:1.11.67","dn33:1.11.68","dn33:1.11.69","dn33:1.11.70","dn33:1.11.71","dn33:1.11.72","dn33:1.11.73","dn33:1.11.74","dn33:1.11.75","dn33:1.11.76","dn33:1.11.77","dn33:1.11.78","dn33:1.11.79","dn33:1.11.80","dn33:1.11.81","dn33:1.11.82","dn33:1.11.83","dn33:1.11.84","dn33:1.11.85","dn33:1.11.86","dn33:1.11.87","dn33:1.11.88","dn33:1.11.89","dn33:1.11.90","dn33:1.11.91","dn33:1.11.92","dn33:1.11.93","dn33:1.11.94","dn33:1.11.95","dn33:1.11.96","dn33:1.11.97","dn33:1.11.98","dn33:1.11.99","dn33:1.11.100","dn33:1.11.101","dn33:1.11.102","dn33:1.11.103","dn33:1.11.104","dn33:1.11.105","dn33:1.11.106","dn33:1.11.107","dn33:1.11.108","dn33:1.11.109","dn33:1.11.110","dn33:1.11.111","dn33:1.11.112","dn33:1.11.113","dn33:1.11.114","dn33:1.11.115","dn33:1.11.116","dn33:1.11.117","dn33:1.11.118","dn33:1.11.119","dn33:1.11.120","dn33:1.11.121","dn33:1.11.122","dn33:1.11.123","dn33:1.11.124","dn33:1.11.125","dn33:1.11.126","dn33:1.11.127","dn33:1.11.128","dn33:1.11.129","dn33:1.11.130","dn33:1.11.131","dn33:1.11.132","dn33:1.11.133","dn33:1.11.134","dn33:1.11.135","dn33:1.11.136","dn33:1.11.137","dn33:1.11.138","dn33:1.11.139","dn33:1.11.140","dn33:1.11.141","dn33:1.11.142","dn33:1.11.143","dn33:1.11.144","dn33:1.11.145","dn33:1.11.146","dn33:1.11.147","dn33:1.11.148","dn33:1.11.149","dn33:1.11.150","dn33:1.11.151","dn33:1.11.152","dn33:1.11.153","dn33:1.11.154","dn33:1.11.155","dn33:1.11.156","dn33:1.11.157","dn33:1.11.158","dn33:1.11.159","dn33:1.11.160","dn33:1.11.161","dn33:1.11.162","dn33:1.11.163","dn33:1.11.164","dn33:1.11.165","dn33:1.11.166","dn33:1.11.167","dn33:1.11.168","dn33:1.11.169","dn33:1.11.170","dn33:1.11.171","dn33:1.11.172","dn33:1.11.173","dn33:1.11.174","dn33:1.11.175","dn33:1.11.176","dn33:1.11.177","dn33:1.11.178","dn33:1.11.179","dn33:1.11.180","dn33:1.11.181","dn33:1.11.182","dn33:1.11.183","dn33:1.11.184","dn33:1.11.185","dn33:1.11.186","dn33:1.11.187","dn33:1.11.188","dn33:1.11.189","dn33:1.11.190","dn33:1.11.191","dn33:1.11.192","dn33:1.11.193","dn33:1.11.194","dn33:1.11.195","dn33:1.11.196","dn33:1.11.197","dn33:1.11.198","dn33:1.11.199","dn33:1.11.200","dn33:1.11.201","dn33:1.11.202","dn33:1.11.203","dn33:1.11.204","dn33:1.11.205","dn33:1.11.206","dn33:1.11.207","dn33:1.11.208","dn33:1.11.209","dn33:1.11.210","dn33:1.11.211","dn33:1.11.212","dn33:1.11.213","dn33:1.11.214","dn33:1.11.215","dn33:1.11.216","dn33:1.11.217","dn33:1.11.218","dn33:1.11.219","dn33:1.11.220","dn33:1.11.221"],"kind":"text","text":{"pi":"4. Catukka\nAtthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā.\nTattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.\nKatame cattāro?\nCattāro satipaṭṭhānā.\nIdhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.\nVedanāsu vedanānupassī …pe…\ncitte cittānupassī …pe…\ndhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.\nCattāro sammappadhānā.\nIdhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.\nUppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.\nAnuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.\nUppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.\nCattāro iddhipādā.\nIdhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.\nCittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.\nVīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.\nVīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti.\nCattāri jhānāni.\nIdhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.\nVitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.\nPītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.\nSukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.\nCatasso samādhibhāvanā.\nAtthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.\nAtthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.\nAtthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.\nAtthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.\nKatamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati?\nIdhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ …\npe…\ncatutthaṁ jhānaṁ upasampajja viharati.\nAyaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.\nKatamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati?\nIdhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.\nIti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.\nAyaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati.\nKatamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati?\nIdhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.\nViditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.\nViditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.\nAyaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.\nKatamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati?\nIdhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.\nIti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo.\nIti vedanā …pe…\niti saññā …\niti saṅkhārā …\niti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo.\nAyaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.\nCatasso appamaññā.\nIdhāvuso, 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.\nKaruṇāsahagatena cetasā …pe…\nmuditāsahagatena cetasā …pe…\nupekkhāsahagatena 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.\nCattāro āruppā.\nIdhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.\nSabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.\nSabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.\nSabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.\nCattāri apassenāni.\nIdhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.\nCattāro ariyavaṁsā.\nIdhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti.\nYo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.\nPuna 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.\nYo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.\nPuna 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.\nYo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.\nPuna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti.\nYo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’.\nCattāri padhānāni.\nSaṁvarapadhānaṁ pahānapadhānaṁ bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ.\nKatamañcāvuso, saṁvarapadhānaṁ?\nIdhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.\nYatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.\nSotena saddaṁ sutvā …\nghānena gandhaṁ ghāyitvā …\njivhāya rasaṁ sāyitvā …\nkāyena phoṭṭhabbaṁ phusitvā …\nmanasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.\nYatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.\nIdaṁ vuccatāvuso, saṁvarapadhānaṁ.\nKatamañcāvuso, pahānapadhānaṁ?\nIdha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti;\nuppannaṁ byāpādavitakkaṁ …pe…\nuppannaṁ vihiṁsāvitakkaṁ …pe…\nuppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti.\nIdaṁ vuccatāvuso, pahānapadhānaṁ.\nKatamañcāvuso, bhāvanāpadhānaṁ?\nIdha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,\ndhammavicayasambojjhaṅgaṁ bhāveti …\nvīriyasambojjhaṅgaṁ bhāveti …\npītisambojjhaṅgaṁ bhāveti …\npassaddhisambojjhaṅgaṁ bhāveti …\nsamādhisambojjhaṅgaṁ bhāveti …\nupekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.\nIdaṁ vuccatāvuso, bhāvanāpadhānaṁ.\nKatamañcāvuso, anurakkhaṇāpadhānaṁ?\nIdhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ.\nIdaṁ vuccatāvuso, anurakkhaṇāpadhānaṁ.\nCattāri ñāṇāni—\ndhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ.\nAparānipi cattāri ñāṇāni—\ndukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.\nCattāri sotāpattiyaṅgāni—\nsappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti.\nCattāri sotāpannassa aṅgāni.\nIdhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti:\n‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho, bhagavā’ti.\nDhamme aveccappasādena samannāgato hoti:\n‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.\nSaṅghe aveccappasādena samannāgato hoti:\n‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.\nAriyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.\nCattāri sāmaññaphalāni—\nsotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.\nCatasso dhātuyo—\npathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.\nCattāro āhārā—\nkabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.\nCatasso viññāṇaṭṭhitiyo.\nRūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati;\nvedanūpāyaṁ vā āvuso …\nsaññūpāyaṁ vā, āvuso …pe…\nsaṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati.\nCattāri agatigamanāni—\nchandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati.\nCattāro taṇhuppādā—\ncīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;\npiṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;\nsenāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;\nitibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.\nCatasso paṭipadā—\ndukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.\nAparāpi catasso paṭipadā—\nakkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.\nCattāri dhammapadāni—\nanabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ.\nCattāri dhammasamādānāni—\natthāvuso, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.\nAtthāvuso, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.\nAtthāvuso, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.\nAtthāvuso, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.\nCattāro dhammakkhandhā—\nsīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.\nCattāri balāni—\nvīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.\nCattāri adhiṭṭhānāni—\npaññādhiṭṭhānaṁ, saccādhiṭṭhānaṁ, cāgādhiṭṭhānaṁ, upasamādhiṭṭhānaṁ.\nCattāri pañhabyākaraṇāni—\nekaṁsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.\nCattāri kammāni—\natthāvuso, kammaṁ kaṇhaṁ kaṇhavipākaṁ.\nAtthāvuso, kammaṁ sukkaṁ sukkavipākaṁ.\nAtthāvuso, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.\nAtthāvuso, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.\nCattāro sacchikaraṇīyā dhammā—\npubbenivāso satiyā sacchikaraṇīyo;\nsattānaṁ cutūpapāto cakkhunā sacchikaraṇīyo;\naṭṭha vimokkhā kāyena sacchikaraṇīyā;\nāsavānaṁ khayo paññāya sacchikaraṇīyo.\nCattāro oghā—\nkāmogho, bhavogho, diṭṭhogho, avijjogho.\nCattāro yogā—\nkāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.\nCattāro visaññogā—\nkāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.\nCattāro ganthā—\nabhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho.\nCattāri upādānāni—\nkāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.\nCatasso yoniyo—\naṇḍajayoni, jalābujayoni, saṁsedajayoni, opapātikayoni.\nCatasso gabbhāvakkantiyo.\nIdhāvuso, ekacco asampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ paṭhamā gabbhāvakkanti.\nPuna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ dutiyā gabbhāvakkanti.\nPuna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ tatiyā gabbhāvakkanti.\nPuna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṁ catutthā gabbhāvakkanti.\nCattāro attabhāvapaṭilābhā.\nAtthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.\nAtthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.\nAtthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.\nAtthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.\nCatasso dakkhiṇāvisuddhiyo.\nAtthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.\nAtthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.\nAtthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.\nAtthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.\nCattāri saṅgahavatthūni—\ndānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.\nCattāro anariyavohārā—\nmusāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.\nCattāro ariyavohārā—\nmusāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.\nAparepi cattāro anariyavohārā—\nadiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.\nAparepi cattāro ariyavohārā—\nadiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.\nAparepi cattāro anariyavohārā—\ndiṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.\nAparepi cattāro ariyavohārā—\ndiṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.\nCattāro puggalā.\nIdhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.\nIdhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.\nIdhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.\nIdhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.\nSo anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.\nAparepi cattāro puggalā.\nIdhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya.\nIdhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya.\nIdhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya.\nIdhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca.\nAparepi cattāro puggalā—\ntamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.\nAparepi cattāro puggalā—\nsamaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.\nIme kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā;\ntattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.\nPaṭhamabhāṇavāro niṭṭhito.","en":"4. Fours\nThere are teachings grouped by four that have been rightly explained by the Buddha.\nYou should all recite these in concert.\nWhat are the teachings grouped by four?\nFour kinds of mindfulness meditation:\nIt’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nThey meditate observing an aspect of feelings …\nmind …\nprinciples—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nFour right efforts:\nA mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.\nThey generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.\nThey generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.\nThey 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 fully developed.\nFour bases of psychic power:\nA mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.\nThey develop the basis of psychic power that has immersion due to mental development, and active effort.\nThey develop the basis of psychic power that has immersion due to energy, and active effort.\nThey develop the basis of psychic power that has immersion due to inquiry, and active effort.\nFour absorptions:\nA 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.\nAs 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.\nAnd with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’\nWith 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.\nFour ways of developing immersion further:\nThere is a way of developing immersion further that leads to blissful meditation in this life.\nThere is a way of developing immersion further that leads to gaining knowledge and vision.\nThere is a way of developing immersion further that leads to mindfulness and awareness.\nThere is a way of developing immersion further that leads to the ending of defilements.\nAnd what is the way of developing immersion further that leads to blissful meditation in this life?\nIt’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …\nsecond absorption …\nfourth absorption.\nThis is the way of developing immersion further that leads to blissful meditation in this life.\nAnd what is the way of developing immersion further that leads to gaining knowledge and vision?\nA mendicant applies their mind to the perception of light, focusing on the perception of day regardless of whether it’s night or day.\nAnd so, with an open and unenveloped heart, they develop a mind that’s full of radiance.\nThis is the way of developing immersion further that leads to gaining knowledge and vision.\nAnd what is the way of developing immersion further that leads to mindfulness and awareness?\nA mendicant knows feelings as they arise, as they remain, and as they go away.\nThey know perceptions as they arise, as they remain, and as they go away.\nThey know thoughts as they arise, as they remain, and as they go away.\nThis is the way of developing immersion further that leads to mindfulness and awareness.\nAnd what is the way of developing immersion further that leads to the ending of defilements?\nA mendicant meditates observing rise and fall in the five grasping aggregates.\n‘Such is form, such is the origin of form, such is the disappearance of form.\nSuch are feelings …\nperceptions …\nchoices …\nconsciousness, such is the origin of consciousness, such is the disappearance of consciousness.’\nThis is the way of developing immersion further that leads to the ending of defilements.\nFour limitless states:\nA 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.\nThey meditate spreading a heart full of compassion …\nrejoicing …\nequanimity 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.\nFour formless states:\nA 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.\nGoing totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.\nGoing totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.\nGoing totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.\nFour supports:\nAfter appraisal, a mendicant uses some things, endures some things, avoids some things, and dispels some things.\nFour noble customs:\nA mendicant is content with any kind of robe, and praises such contentment. They don’t employ improper solicitation for the sake of a robe. They don’t worry 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.\nA mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.\nFurthermore, a mendicant is content with any kind of almsfood …\nFurthermore, a mendicant is content with any kind of lodgings …\nFurthermore, 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.\nA mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.\nFour efforts:\nThe efforts to restrain, to give up, to develop, and to preserve.\nAnd what is the effort to restrain?\nWhen a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.\nIf 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.\nWhen they hear a sound with their ears …\nWhen they smell an odor with their nose …\nWhen they taste a flavor with their tongue …\nWhen they feel a touch with their body …\nWhen they know an idea with their mind, they don’t get caught up in the features and details.\nIf 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.\nThis is called the effort to restrain.\nAnd what is the effort to give up?\nIt’s when a mendicant doesn’t tolerate a sensual,\nmalicious,\nor cruel thought that’s arisen, but gives it up, dispels it, eliminates it, and obliterates it.\nThey don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them.\nThis is called the effort to give up.\nAnd what is the effort to develop?\nIt’s when a mendicant develops the awakening factors of mindfulness,\ninvestigation of principles,\nenergy,\nrapture,\ntranquility,\nimmersion,\nand equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.\nThis is called the effort to develop.\nAnd what is the effort to preserve?\nIt’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.\nThis is called the effort to preserve.\nFour knowledges:\nknowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge.\nAnother four knowledges:\nknowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.\nFour factors for stream-entry:\nassociating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.\nFour factors of a stream-enterer:\nA noble disciple has experiential confidence in the Buddha:\n‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’\nThey have experiential confidence in the teaching:\n‘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.’\nThey have experiential confidence in the Saṅgha:\n‘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 individual persons. 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 cupped palms, and is the supreme field of merit for the world.’\nAnd 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.\nFour fruits of the ascetic life:\nstream-entry, once-return, non-return, and perfection.\nFour elements:\nearth, water, fire, and air.\nFour foods:\nedible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.\nFour establishings of consciousness:\nAs long as consciousness continues, it gets involved with form, supported by form, established on form. And with a sprinkle of relishing, it grows, increases, and matures.\nOr consciousness gets involved with feeling …\nOr consciousness gets involved with perception …\nOr as long as consciousness continues, it gets involved with choices, supported by choices, established on choices. And with a sprinkle of relishing, it grows, increases, and matures.\nFour prejudices:\nmaking decisions prejudiced by favoritism, hostility, stupidity, and cowardice.\nFour things that give rise to craving:\nCraving arises in a mendicant for the sake of robes,\nalmsfood,\nlodgings,\nor rebirth in this or that state.\nFour ways of practice:\npainful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.\nAnother four ways of practice:\nimpatient practice, patient practice, taming practice, and calming practice.\nFour footprints of the Dhamma:\ncontentment, good will, right mindfulness, and right immersion.\nFour ways of taking up practices:\nThere is a way of taking up practices that is painful now and results in future pain.\nThere is a way of taking up practices that is painful now but results in future pleasure.\nThere is a way of taking up practices that is pleasant now but results in future pain.\nThere is a way of taking up practices that is pleasant now and results in future pleasure.\nFour spectrums of the teaching:\nethics, immersion, wisdom, and freedom.\nFour powers:\nenergy, mindfulness, immersion, and wisdom.\nFour foundations:\nthe foundations of wisdom, truth, generosity, and peace.\nFour ways of answering questions:\nThere 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.\nFour deeds:\nThere are deeds that are dark with dark result.\nThere are deeds that are bright with bright result.\nThere are deeds that are dark and bright with dark and bright result.\nThere are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.\nFour things to be realized:\nPast lives are to be realized with recollection.\nThe passing away and rebirth of sentient beings is to be realized with vision.\nThe eight liberations are to be realized with direct meditative experience.\nThe ending of defilements is to be realized with wisdom.\nFour floods:\nthe floods of sensuality, desire for rebirth, views, and ignorance.\nFour yokes:\nthe yokes of sensuality, desire for rebirth, views, and ignorance.\nFour unyokings:\nunyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.\nFour ties:\nthe personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.\nFour kinds of grasping:\ngrasping at sensual pleasures, views, precepts and observances, and theories of a self.\nFour kinds of reproduction:\nreproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.\nFour kinds of conception:\nSomeone 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.\nFurthermore, 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.\nFurthermore, 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.\nFurthermore, 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.\nFour kinds of incarnation:\nThere is an incarnation where only one’s own intention is effective, not that of others.\nThere is an incarnation where only the intention of others is effective, not one’s own.\nThere is an incarnation where both one’s own and others’ intentions are effective.\nThere is an incarnation where neither one’s own nor others’ intentions are effective.\nFour ways of purifying a religious donation:\nThere’s a religious donation that’s purified by the giver, not the recipient.\nThere’s a religious donation that’s purified by the recipient, not the giver.\nThere’s a religious donation that’s purified by neither the giver nor the recipient.\nThere’s a religious donation that’s purified by both the giver and the recipient.\nFour ways of being inclusive:\ngiving, kindly words, taking care, and equality.\nFour ignoble expressions:\nspeech that’s false, backbiting, harsh, or nonsensical.\nFour noble expressions:\nrefraining from speech that’s false, backbiting, harsh, or nonsensical.\nAnother four ignoble expressions:\nsaying you’ve seen, heard, thought, or known something, but you haven’t.\nAnother four noble expressions:\nsaying you haven’t seen, heard, thought, or known something, and you haven’t.\nAnother four ignoble expressions:\nsaying you haven’t seen, heard, thought, or known something, and you have.\nAnother four noble expressions:\nsaying you’ve seen, heard, thought, or known something, and you have.\nFour individuals:\nOne individual mortifies themselves, committed to the practice of mortifying themselves.\nOne individual mortifies others, committed to the practice of mortifying others.\nOne individual mortifies themselves and others, committed to the practice of mortifying themselves and others.\nOne individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.\nThey live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.\nAnother four individuals:\nOne individual practices to benefit themselves, but not others.\nOne individual practices to benefit others, but not themselves.\nOne individual practices to benefit neither themselves nor others.\nOne individual practices to benefit both themselves and others.\nAnother four individuals:\nthe dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.\nAnother four individuals:\nthe confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.\nThese are the teachings grouped by four that have been rightly explained by the Buddha.\nYou should all recite these in concert.\nThe first recitation section is complete."}},{"id":"dn33:2.1","sourceIds":["dn33:2.1.0","dn33:2.1.1","dn33:2.1.2","dn33:2.1.3","dn33:2.1.4","dn33:2.1.5","dn33:2.1.6","dn33:2.1.7","dn33:2.1.8","dn33:2.1.9","dn33:2.1.10","dn33:2.1.11","dn33:2.1.12","dn33:2.1.13","dn33:2.1.14","dn33:2.1.15","dn33:2.1.16","dn33:2.1.17","dn33:2.1.18","dn33:2.1.19","dn33:2.1.20","dn33:2.1.21","dn33:2.1.22","dn33:2.1.23","dn33:2.1.24","dn33:2.1.25","dn33:2.1.26","dn33:2.1.27","dn33:2.1.28","dn33:2.1.29","dn33:2.1.30","dn33:2.1.31","dn33:2.1.32","dn33:2.1.33","dn33:2.1.34","dn33:2.1.35","dn33:2.1.36","dn33:2.1.37","dn33:2.1.38","dn33:2.1.39","dn33:2.1.40","dn33:2.1.41","dn33:2.1.42","dn33:2.1.43","dn33:2.1.44","dn33:2.1.45","dn33:2.1.46","dn33:2.1.47","dn33:2.1.48","dn33:2.1.49","dn33:2.1.50","dn33:2.1.51","dn33:2.1.52","dn33:2.1.53","dn33:2.1.54","dn33:2.1.55","dn33:2.1.56","dn33:2.1.57","dn33:2.1.58","dn33:2.1.59","dn33:2.1.60","dn33:2.1.61","dn33:2.1.62","dn33:2.1.63","dn33:2.1.64","dn33:2.1.65","dn33:2.1.66","dn33:2.1.67","dn33:2.1.68","dn33:2.1.69","dn33:2.1.70","dn33:2.1.71","dn33:2.1.72","dn33:2.1.73","dn33:2.1.74","dn33:2.1.75","dn33:2.1.76","dn33:2.1.77","dn33:2.1.78","dn33:2.1.79","dn33:2.1.80","dn33:2.1.81","dn33:2.1.82","dn33:2.1.83","dn33:2.1.84","dn33:2.1.85","dn33:2.1.86","dn33:2.1.87","dn33:2.1.88","dn33:2.1.89","dn33:2.1.90","dn33:2.1.91","dn33:2.1.92","dn33:2.1.93","dn33:2.1.94","dn33:2.1.95","dn33:2.1.96","dn33:2.1.97","dn33:2.1.98","dn33:2.1.99","dn33:2.1.100","dn33:2.1.101","dn33:2.1.102","dn33:2.1.103","dn33:2.1.104","dn33:2.1.105","dn33:2.1.106","dn33:2.1.107","dn33:2.1.108","dn33:2.1.109","dn33:2.1.110","dn33:2.1.111","dn33:2.1.112","dn33:2.1.113","dn33:2.1.114","dn33:2.1.115","dn33:2.1.116","dn33:2.1.117","dn33:2.1.118","dn33:2.1.119","dn33:2.1.120","dn33:2.1.121","dn33:2.1.122","dn33:2.1.123","dn33:2.1.124","dn33:2.1.125","dn33:2.1.126","dn33:2.1.127","dn33:2.1.128","dn33:2.1.129","dn33:2.1.130","dn33:2.1.131","dn33:2.1.132","dn33:2.1.133","dn33:2.1.134","dn33:2.1.135","dn33:2.1.136","dn33:2.1.137","dn33:2.1.138","dn33:2.1.139","dn33:2.1.140","dn33:2.1.141","dn33:2.1.142"],"kind":"text","text":{"pi":"5. Pañcaka\nAtthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā.\nTattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.\nKatame pañca?\nPañcakkhandhā.\nRūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.\nPañcupādānakkhandhā.\nRūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.\nPañca kāmaguṇā.\nCakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā,\nsotaviññeyyā saddā …\nghānaviññeyyā gandhā …\njivhāviññeyyā rasā …\nkāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.\nPañca gatiyo—\nnirayo, tiracchānayoni, pettivisayo, manussā, devā.\nPañca macchariyāni—\nāvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ.\nPañca nīvaraṇāni—\nkāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.\nPañca orambhāgiyāni saṁyojanāni—\nsakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.\nPañca uddhambhāgiyāni saṁyojanāni—\nrūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā.\nPañca sikkhāpadāni—\npāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.\nPañca abhabbaṭṭhānāni.\nAbhabbo, 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.\nPañca byasanāni—\nñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ.\nNāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.\nSīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.\nPañca sampadā—\nñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.\nNāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.\nSīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.\nPañca ādīnavā dussīlassa sīlavipattiyā.\nIdhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati,\nayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.\nPuna caparaṁ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati,\nayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.\nPuna caparaṁ, āvuso, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto,\nayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.\nPuna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti,\nayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.\nPuna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati,\nayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.\nPañca ānisaṁsā sīlavato sīlasampadāya.\nIdhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati,\nayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.\nPuna caparaṁ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati,\nayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.\nPuna caparaṁ, āvuso, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto,\nayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.\nPuna caparaṁ, āvuso, sīlavā sīlasampanno asammūḷho kālaṁ karoti,\nayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.\nPuna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati,\nayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.\nCodakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.\nKālena vakkhāmi no akālena,\nbhūtena vakkhāmi no abhūtena,\nsaṇhena vakkhāmi no pharusena,\natthasaṁhitena vakkhāmi no anatthasaṁhitena,\nmettacittena vakkhāmi no dosantarenāti.\nCodakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo.\nPañca padhāniyaṅgāni.\nIdhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:\n‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.\nAppābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.\nAsaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu.\nĀraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.\nPaññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.\nPañca suddhāvāsā—\navihā, atappā, sudassā, sudassī, akaniṭṭhā.\nPañca anāgāmino—\nantarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī.\nPañca cetokhilā.\nIdhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.\nYo 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.\nPuna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…\nsaṅghe kaṅkhati vicikicchati …\nsikkhāya kaṅkhati vicikicchati …\nsabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.\nYo 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.\nPañca cetasovinibandhā.\nIdhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.\nYo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.\nYassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.\nAyaṁ paṭhamo cetaso vinibandho.\nPuna caparaṁ, āvuso, bhikkhu kāye avītarāgo hoti …pe…\nrūpe avītarāgo hoti …pe…\npuna caparaṁ, āvuso, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe…\npuna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.\nYo 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.\nAyaṁ pañcamo cetaso vinibandho.\nPañcindriyāni—\ncakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.\nAparānipi pañcindriyāni—\nsukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.\nAparānipi pañcindriyāni—\nsaddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.\nPañca nissaraṇiyā dhātuyo.\nIdhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.\nNekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.\nTassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi.\nYe ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.\nIdamakkhātaṁ kāmānaṁ nissaraṇaṁ.\nPuna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.\nAbyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.\nTassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena.\nYe ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.\nIdamakkhātaṁ byāpādassa nissaraṇaṁ.\nPuna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.\nAvihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.\nTassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya.\nYe ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.\nIdamakkhātaṁ vihesāya nissaraṇaṁ.\nPuna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.\nArūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.\nTassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi.\nYe ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.\nIdamakkhātaṁ rūpānaṁ nissaraṇaṁ.\nPuna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.\nSakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.\nTassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena.\nYe ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti.\nIdamakkhātaṁ sakkāyassa nissaraṇaṁ.\nPañca vimuttāyatanāni.\nIdhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.\nYathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.\nTassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.\nIdaṁ paṭhamaṁ vimuttāyatanaṁ.\nPuna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti …pe…\napi ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti …pe…\napi ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati …pe…\napi ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.\nYathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.\nTassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.\nIdaṁ pañcamaṁ vimuttāyatanaṁ.\nPañca vimuttiparipācanīyā saññā—\naniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.\nIme kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā;\ntattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.","en":"5. Fives\nThere are teachings grouped by five that have been rightly explained by the Buddha.\nYou should all recite these in concert.\nWhat are the teachings grouped by five?\nFive aggregates:\nform, feeling, perception, choices, and consciousness.\nFive grasping aggregates:\nform, feeling, perception, choices, and consciousness.\nFive kinds of sensual stimulation:\nSights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.\nSounds known by the ear …\nSmells known by the nose …\nTastes known by the tongue …\nTouches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.\nFive destinations:\nhell, the animal realm, the ghost realm, humanity, and the gods.\nFive kinds of stinginess:\nstinginess with dwellings, families, material things, praise, and the teachings.\nFive hindrances:\nsensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.\nFive lower fetters:\nsubstantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.\nFive higher fetters:\ndesire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.\nFive precepts:\nrefraining from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.\nFive things that can’t be done:\nA 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 layperson.\nFive losses:\nloss of relatives, wealth, health, ethics, and view.\nIt 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.\nIt 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.\nFive endowments:\nendowment with relatives, wealth, health, ethics, and view.\nIt 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.\nIt 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.\nFive drawbacks for an unethical person because of their failure in ethics:\nFirstly, an unethical person loses great wealth on account of negligence.\nThis is the first drawback.\nFurthermore, an unethical person gets a bad reputation.\nThis is the second drawback.\nFurthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.\nThis is the third drawback.\nFurthermore, an unethical person feels lost when they die.\nThis is the fourth drawback.\nFurthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.\nThis is the fifth drawback.\nFive benefits for an ethical person because of their accomplishment in ethics:\nFirstly, an ethical person gains great wealth on account of diligence.\nThis is the first benefit.\nFurthermore, an ethical person gets a good reputation.\nThis is the second benefit.\nFurthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.\nThis is the third benefit.\nFurthermore, an ethical person dies not feeling lost.\nThis is the fourth benefit.\nFurthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.\nThis is the fifth benefit.\nA mendicant who wants to accuse another should first establish five things in themselves:\nI will speak at the right time, not at the wrong time.\nI will speak truthfully, not falsely.\nI will speak gently, not harshly.\nI will speak beneficially, not harmfully.\nI will speak lovingly, not from secret hate.\nA mendicant who wants to accuse another should first establish these five things in themselves.\nFive factors that support meditation:\nA mendicant has faith in the Realized One’s awakening:\n‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’\nThey are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.\nThey’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.\nThey 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.\nThey’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.\nFive pure abodes:\nAviha, Atappa, the gods fair to see, the fair seeing gods, and Akaniṭṭha.\nFive non-returners:\none 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.\nFive kinds of hard-heartedness:\nFirstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.\nThis being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.\nFurthermore, a mendicant has doubts about the teaching …\nthe Saṅgha …\nthe training …\nA mendicant is angry and upset with their spiritual companions, resentful and closed off.\nThis being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness.\nFive shackles of the heart:\nFirstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.\nThis being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.\nThis is the first shackle of the heart.\nFurthermore, a mendicant isn’t free of greed for the body …\nThey’re not free of greed for form …\nThey eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing …\nThey 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 practice, may I become one of the gods!’\nThis being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.\nThis is the fifth shackle of the heart.\nFive faculties:\neye, ear, nose, tongue, and body.\nAnother five faculties:\npleasure, pain, happiness, sadness, and equanimity.\nAnother five faculties:\nfaith, energy, mindfulness, immersion, and wisdom.\nFive elements of escape:\nTake 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.\nBut when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.\nTheir mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.\nThey’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.\nThis is how the escape from sensual pleasures is explained.\nTake another case where a mendicant focuses on ill will, but their mind does not leap forth …\nBut when they focus on good will, their mind leaps forth …\nTheir mind is in a good state … well detached from ill will.\nThey’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.\nThis is how the escape from ill will is explained.\nTake another case where a mendicant focuses on harming, but their mind does not leap forth …\nBut when they focus on compassion, their mind leaps forth …\nTheir mind is in a good state … well detached from harming.\nThey’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.\nThis is how the escape from harming is explained.\nTake another case where a mendicant focuses on form, but their mind does not leap forth …\nBut when they focus on the formless, their mind leaps forth …\nTheir mind is in a good state … well detached from forms.\nThey’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.\nThis is how the escape from forms is explained.\nTake a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided.\nBut when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.\nTheir mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.\nThey’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.\nThis is how the escape from substantial reality is explained.\nFive opportunities for freedom:\nFirstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.\nThat mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.\nFeeling 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.\nThis is the first opportunity for freedom.\nFurthermore, 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. …\nOr the mendicant rehearses the teaching in detail as they learned and memorized it. …\nOr the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. …\nOr a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.\nThat 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.\nFeeling 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.\nThis is the fifth opportunity for freedom.\nFive perceptions that ripen in freedom:\nthe 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.\nThese are the teachings grouped by five that have been rightly explained by the Buddha.\nYou should all recite these in concert."}},{"id":"dn33:2.2","sourceIds":["dn33:2.2.0","dn33:2.2.1","dn33:2.2.2","dn33:2.2.3","dn33:2.2.4","dn33:2.2.5","dn33:2.2.6","dn33:2.2.7","dn33:2.2.8","dn33:2.2.9","dn33:2.2.10","dn33:2.2.11","dn33:2.2.12","dn33:2.2.13","dn33:2.2.14","dn33:2.2.15","dn33:2.2.16","dn33:2.2.17","dn33:2.2.18","dn33:2.2.19","dn33:2.2.20","dn33:2.2.21","dn33:2.2.22","dn33:2.2.23","dn33:2.2.24","dn33:2.2.25","dn33:2.2.26","dn33:2.2.27","dn33:2.2.28","dn33:2.2.29","dn33:2.2.30","dn33:2.2.31","dn33:2.2.32","dn33:2.2.33","dn33:2.2.34","dn33:2.2.35","dn33:2.2.36","dn33:2.2.37","dn33:2.2.38","dn33:2.2.39","dn33:2.2.40","dn33:2.2.41","dn33:2.2.42","dn33:2.2.43","dn33:2.2.44","dn33:2.2.45","dn33:2.2.46","dn33:2.2.47","dn33:2.2.48","dn33:2.2.49","dn33:2.2.50","dn33:2.2.51","dn33:2.2.52","dn33:2.2.53","dn33:2.2.54","dn33:2.2.55","dn33:2.2.56","dn33:2.2.57","dn33:2.2.58","dn33:2.2.59","dn33:2.2.60","dn33:2.2.61","dn33:2.2.62","dn33:2.2.63","dn33:2.2.64","dn33:2.2.65","dn33:2.2.66","dn33:2.2.67","dn33:2.2.68","dn33:2.2.69","dn33:2.2.70","dn33:2.2.71","dn33:2.2.72","dn33:2.2.73","dn33:2.2.74","dn33:2.2.75","dn33:2.2.76","dn33:2.2.77","dn33:2.2.78","dn33:2.2.79","dn33:2.2.80","dn33:2.2.81","dn33:2.2.82","dn33:2.2.83","dn33:2.2.84","dn33:2.2.85","dn33:2.2.86","dn33:2.2.87","dn33:2.2.88","dn33:2.2.89","dn33:2.2.90","dn33:2.2.91","dn33:2.2.92","dn33:2.2.93","dn33:2.2.94","dn33:2.2.95","dn33:2.2.96","dn33:2.2.97","dn33:2.2.98","dn33:2.2.99","dn33:2.2.100","dn33:2.2.101","dn33:2.2.102","dn33:2.2.103","dn33:2.2.104","dn33:2.2.105","dn33:2.2.106","dn33:2.2.107","dn33:2.2.108","dn33:2.2.109","dn33:2.2.110","dn33:2.2.111","dn33:2.2.112","dn33:2.2.113","dn33:2.2.114","dn33:2.2.115","dn33:2.2.116","dn33:2.2.117","dn33:2.2.118","dn33:2.2.119","dn33:2.2.120","dn33:2.2.121","dn33:2.2.122","dn33:2.2.123","dn33:2.2.124","dn33:2.2.125","dn33:2.2.126","dn33:2.2.127","dn33:2.2.128","dn33:2.2.129","dn33:2.2.130"],"kind":"text","text":{"pi":"6. Chakka\nAtthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;\ntattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.\nKatame cha?\nCha ajjhattikāni āyatanāni—\ncakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.\nCha bāhirāni āyatanāni—\nrūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ.\nCha viññāṇakāyā—\ncakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.\nCha phassakāyā—\ncakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.\nCha vedanākāyā—\ncakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.\nCha saññākāyā—\nrūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.\nCha sañcetanākāyā—\nrūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.\nCha taṇhākāyā—\nrūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.\nCha agāravā.\nIdhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre agāravo viharati appatisso.\nCha gāravā.\nIdhāvuso, 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.\nCha somanassūpavicārā.\nCakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati;\nsotena saddaṁ sutvā …\nghānena gandhaṁ ghāyitvā …\njivhāya rasaṁ sāyitvā …\nkāyena phoṭṭhabbaṁ phusitvā.\nManasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati.\nCha domanassūpavicārā.\nCakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati …pe…\nmanasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati.\nCha upekkhūpavicārā.\nCakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati …pe…\nmanasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.\nCha sāraṇīyā dhammā.\nIdhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.\nAyampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.\nPuna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.\nAyampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.\nPuna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.\nAyampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.\nPuna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.\nAyampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.\nPuna caparaṁ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.\nAyampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.\nPuna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.\nAyampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.\nCha vivādamūlāni.\nIdhāvuso, bhikkhu kodhano hoti upanāhī.\nYo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.\nYo 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.\nEvarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.\nEvarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.\nEvametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.\nPuna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī …pe…\nissukī hoti maccharī …pe…\nsaṭho hoti māyāvī …\npāpiccho hoti micchādiṭṭhī …\nsandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī …pe…\nyo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.\nYo 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.\nEvarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.\nEvarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.\nEvametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.\nCha dhātuyo—\npathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.\nCha nissaraṇiyā dhātuyo.\nIdhāvuso, bhikkhu evaṁ vadeyya:\n‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,\natha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti.\nSo ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.\nAṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.\nAtha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.\nNissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti.\nIdha panāvuso, bhikkhu evaṁ vadeyya:\n‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.\nAtha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti,\nso ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.\nAṭṭhānametaṁ, āvuso, anavakāso, yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,\natha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.\nNissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇā cetovimuttī’ti.\nIdha panāvuso, bhikkhu evaṁ vadeyya:\n‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.\nAtha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti,\nso ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.\nAṭṭhānametaṁ, āvuso, anavakāso, yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,\natha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.\nNissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditā cetovimuttī’ti.\nIdha panāvuso, bhikkhu evaṁ vadeyya:\n‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.\nAtha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.\nSo ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.\nAṭṭhānametaṁ, āvuso, anavakāso, yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,\natha ca panassa rāgo cittaṁ pariyādāya ṭhassati netaṁ ṭhānaṁ vijjati.\nNissaraṇaṁ hetaṁ, āvuso, rāgassa, yadidaṁ upekkhā cetovimuttī’ti.\nIdha panāvuso, bhikkhu evaṁ vadeyya:\n‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.\nAtha ca pana me nimittānusāri viññāṇaṁ hotī’ti.\nSo ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.\nAṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,\natha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati.\nNissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti.\nIdha panāvuso, bhikkhu evaṁ vadeyya:\n‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi,\natha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.\nSo ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.\nAṭṭhānametaṁ, āvuso, anavakāso, yaṁ asmīti vigate ayamahamasmīti asamanupassato,\natha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.\nNissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.\nCha anuttariyāni—\ndassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.\nCha anussatiṭṭhānāni—\nbuddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.\nCha satatavihārā.\nIdhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.\nSotena saddaṁ sutvā …pe…\nmanasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.\nChaḷābhijātiyo.\nIdhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.\nIdha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.\nIdha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.\nIdha panāvuso, ekacco sukkābhijātiko samāno sukkaṁ dhammaṁ abhijāyati.\nIdha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati.\nIdha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.\nCha nibbedhabhāgiyā saññā—\naniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.\nIme kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;\ntattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.","en":"6. Sixes\nThere are teachings grouped by six that have been rightly explained by the Buddha.\nYou should all recite these in concert.\nWhat are the teachings grouped by six?\nSix interior sense fields:\neye, ear, nose, tongue, body, and mind.\nSix exterior sense fields:\nsights, sounds, smells, tastes, touches, and ideas.\nSix classes of consciousness:\neye, ear, nose, tongue, body, and mind consciousness.\nSix classes of contact:\ncontact through the eye, ear, nose, tongue, body, and mind.\nSix classes of feeling:\nfeeling born of contact through the eye, ear, nose, tongue, body, and mind.\nSix classes of perception:\nperceptions of sights, sounds, smells, tastes, touches, and ideas.\nSix bodies of intention:\nintention regarding sights, sounds, smells, tastes, touches, and ideas.\nSix classes of craving:\ncraving for sights, sounds, smells, tastes, touches, and ideas.\nSix kinds of disrespect:\nA mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.\nSix kinds of respect:\nA mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.\nSix preoccupations with happiness:\nSeeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness.\nHearing a sound with their ears …\nSmelling an odor with their nose …\nTasting a flavor with their tongue …\nEncountering a touch with their body …\nKnowing an idea with their mind, one is preoccupied with an idea that’s a basis for happiness.\nSix preoccupations with sadness:\nSeeing a sight with their eyes, one is preoccupied with a sight that’s a basis for sadness. …\nKnowing an idea with their mind, one is preoccupied with an idea that’s a basis for sadness.\nSix preoccupations with equanimity:\nSeeing a sight with their eyes, one is preoccupied with a sight that’s a basis for equanimity. …\nKnowing an idea with their mind, one is preoccupied with an idea that’s a basis for equanimity.\nSix warm-hearted qualities:\nFirstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.\nThis warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.\nFurthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private.\nThis too is a warm-hearted quality.\nFurthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private.\nThis too is a warm-hearted quality.\nFurthermore, 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.\nThis too is a warm-hearted quality.\nFurthermore, 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.\nThis too is a warm-hearted quality.\nThey live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering.\nThis warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.\nSix roots of dispute:\nFirstly, a mendicant is irritable and acrimonious.\nSuch a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.\nThey create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, for the harm, detriment, and suffering of gods and humans.\nIf you see such a root of dispute in yourselves or others, you should try to give up this bad thing.\nIf you don’t see it, you should practice so that it doesn’t come up in the future.\nThat’s how to give up this bad root of dispute, so it doesn’t come up in the future.\nFurthermore, a mendicant is offensive and contemptuous …\nThey’re jealous and stingy …\nThey’re devious and deceitful …\nThey have corrupt wishes and wrong view …\nThey’re attached to their own views, holding them tight, and refusing to let go.\nIf you see such a root of dispute in yourselves or others, you should try to give up this bad thing.\nIf you don’t see it, you should practice so that it doesn’t come up in the future.\nThat’s how to give up this bad root of dispute, so it doesn’t come up in the future.\nSix elements:\nearth, water, fire, air, space, and consciousness.\nSix elements of escape:\nTake a mendicant who says:\n‘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.\nYet somehow ill will still occupies my mind.’\nThey 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.\nIt’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,\nyet somehow ill will still occupies the mind.\nFor it is the heart’s release by love that is the escape from ill will.’\nTake another mendicant who says:\n‘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.\nYet somehow the thought of harming still occupies my mind.’\nThey should be told, ‘Not so, venerable! …\nFor it is the heart’s release by compassion that is the escape from thoughts of harming.’\nTake another mendicant who says:\n‘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.\nYet somehow discontent still occupies my mind.’\nThey should be told, ‘Not so, venerable! …\nFor it is the heart’s release by rejoicing that is the escape from discontent.’\nTake another mendicant who says:\n‘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.\nYet somehow desire still occupies my mind.’\nThey should be told, ‘Not so, venerable! …\nFor it is the heart’s release by equanimity that is the escape from desire.’\nTake another mendicant who says:\n‘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.\nYet somehow my consciousness still follows after signs.’\nThey should be told, ‘Not so, venerable! …\nFor it is the signless release of the heart that is the escape from all signs.’\nTake another mendicant who says:\n‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.\nYet somehow the dart of doubt and indecision still occupies my mind.’\nThey 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.\nIt’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,\nyet somehow the dart of doubt and indecision still occupy the mind.\nFor it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’\nSix unsurpassable things:\nthe unsurpassable seeing, listening, acquisition, training, service, and recollection.\nSix topics for recollection:\nthe recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.\nSix consistent responses:\nA mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.\nHearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …\nKnowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.\nSix classes of rebirth:\nSomeone born into a dark class gives rise to a dark result.\nSomeone born into a dark class gives rise to a bright result.\nSomeone born into a dark class gives rise to extinguishment, which is neither dark nor bright.\nSomeone born into a bright class gives rise to a bright result.\nSomeone born into a bright class gives rise to a dark result.\nSomeone born into a bright class gives rise to extinguishment, which is neither dark nor bright.\nSix perceptions that help penetration:\nthe 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.\nThese are the teachings grouped by six that have been rightly explained by the Buddha.\nYou should all recite these in concert."}},{"id":"dn33:2.3","sourceIds":["dn33:2.3.0","dn33:2.3.1","dn33:2.3.2","dn33:2.3.3","dn33:2.3.4","dn33:2.3.5","dn33:2.3.6","dn33:2.3.7","dn33:2.3.8","dn33:2.3.9","dn33:2.3.10","dn33:2.3.11","dn33:2.3.12","dn33:2.3.13","dn33:2.3.14","dn33:2.3.15","dn33:2.3.16","dn33:2.3.17","dn33:2.3.18","dn33:2.3.19","dn33:2.3.20","dn33:2.3.21","dn33:2.3.22","dn33:2.3.23","dn33:2.3.24","dn33:2.3.25","dn33:2.3.26","dn33:2.3.27","dn33:2.3.28","dn33:2.3.29","dn33:2.3.30","dn33:2.3.31","dn33:2.3.32","dn33:2.3.33","dn33:2.3.34","dn33:2.3.35","dn33:2.3.36","dn33:2.3.37","dn33:2.3.38","dn33:2.3.39","dn33:2.3.40","dn33:2.3.41","dn33:2.3.42","dn33:2.3.43","dn33:2.3.44","dn33:2.3.45","dn33:2.3.46","dn33:2.3.47","dn33:2.3.48","dn33:2.3.49","dn33:2.3.50","dn33:2.3.51","dn33:2.3.52","dn33:2.3.53"],"kind":"text","text":{"pi":"7. Sattaka\nAtthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;\ntattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.\nKatame satta?\nSatta ariyadhanāni—\nsaddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.\nSatta bojjhaṅgā—\nsatisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.\nSatta samādhiparikkhārā—\nsammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.\nSatta asaddhammā—\nidhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.\nSatta saddhammā—\nidhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.\nSatta sappurisadhammā—\nidhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.\nSatta niddasavatthūni.\nIdhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.\nDhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.\nIcchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.\nPaṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.\nVīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo.\nSatinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.\nDiṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.\nSatta saññā—\naniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.\nSatta balāni—\nsaddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ.\nSatta viññāṇaṭṭhitiyo.\nSantāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.\nAyaṁ paṭhamā viññāṇaṭṭhiti.\nSantāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.\nAyaṁ dutiyā viññāṇaṭṭhiti.\nSantāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā.\nAyaṁ tatiyā viññāṇaṭṭhiti.\nSantāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā.\nAyaṁ catutthī viññāṇaṭṭhiti.\nSantāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.\nAyaṁ pañcamī viññāṇaṭṭhiti.\nSantāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.\nAyaṁ chaṭṭhī viññāṇaṭṭhiti.\nSantāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.\nAyaṁ sattamī viññāṇaṭṭhiti.\nSatta puggalā dakkhiṇeyyā—\nubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.\nSatta anusayā—\nkāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.\nSatta saṁyojanāni—\nanunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ.\nSatta adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya—\nsammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.\nIme kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;\ntattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.\nDutiyabhāṇavāro niṭṭhito.","en":"7. Sevens\nThere are teachings grouped by seven that have been rightly explained by the Buddha.\nYou should all recite these in concert.\nWhat are the teachings grouped by seven?\nSeven riches of the noble ones:\nthe riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.\nSeven awakening factors:\nmindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.\nSeven prerequisites for immersion:\nright view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.\nSeven bad qualities:\na mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.\nSeven good qualities:\na mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise.\nSeven aspects of the teachings of the true persons:\na mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows individuals.\nSeven qualifications for graduation:\nA mendicant has a keen enthusiasm to undertake the training …\nto examine the teachings …\nto get rid of desires …\nfor retreat …\nto rouse up energy …\nfor mindfulness and alertness …\nto penetrate theoretically. And they don’t lose these desires in the future.\nSeven perceptions:\nthe 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.\nSeven powers:\nfaith, energy, conscience, prudence, mindfulness, immersion, and wisdom.\nSeven planes of consciousness:\nThere are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.\nThis is the first plane of consciousness.\nThere 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.\nThis is the second plane of consciousness.\nThere are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.\nThis is the third plane of consciousness.\nThere are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.\nThis is the fourth plane of consciousness.\nThere 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.\nThis is the fifth plane of consciousness.\nThere 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.\nThis is the sixth plane of consciousness.\nThere 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.\nThis is the seventh plane of consciousness.\nSeven individuals worthy of a religious donation:\none 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.\nSeven underlying tendencies:\nsensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance.\nSeven fetters:\nattraction, aversion, views, doubt, conceit, desire for continued existence, and ignorance.\nSeven means of settling any disciplinary issues that might arise:\nResolution 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.\nThese are the teachings grouped by seven that have been rightly explained by the Buddha.\nYou should all recite these in concert.\nThe second recitation section is complete."}},{"id":"dn33:3.1","sourceIds":["dn33:3.1.0","dn33:3.1.1","dn33:3.1.2","dn33:3.1.3","dn33:3.1.4","dn33:3.1.5","dn33:3.1.6","dn33:3.1.7","dn33:3.1.8","dn33:3.1.9","dn33:3.1.10","dn33:3.1.11","dn33:3.1.12","dn33:3.1.13","dn33:3.1.14","dn33:3.1.15","dn33:3.1.16","dn33:3.1.17","dn33:3.1.18","dn33:3.1.19","dn33:3.1.20","dn33:3.1.21","dn33:3.1.22","dn33:3.1.23","dn33:3.1.24","dn33:3.1.25","dn33:3.1.26","dn33:3.1.27","dn33:3.1.28","dn33:3.1.29","dn33:3.1.30","dn33:3.1.31","dn33:3.1.32","dn33:3.1.33","dn33:3.1.34","dn33:3.1.35","dn33:3.1.36","dn33:3.1.37","dn33:3.1.38","dn33:3.1.39","dn33:3.1.40","dn33:3.1.41","dn33:3.1.42","dn33:3.1.43","dn33:3.1.44","dn33:3.1.45","dn33:3.1.46","dn33:3.1.47","dn33:3.1.48","dn33:3.1.49","dn33:3.1.50","dn33:3.1.51","dn33:3.1.52","dn33:3.1.53","dn33:3.1.54","dn33:3.1.55","dn33:3.1.56","dn33:3.1.57","dn33:3.1.58","dn33:3.1.59","dn33:3.1.60","dn33:3.1.61","dn33:3.1.62","dn33:3.1.63","dn33:3.1.64","dn33:3.1.65","dn33:3.1.66","dn33:3.1.67","dn33:3.1.68","dn33:3.1.69","dn33:3.1.70","dn33:3.1.71","dn33:3.1.72","dn33:3.1.73","dn33:3.1.74","dn33:3.1.75","dn33:3.1.76","dn33:3.1.77","dn33:3.1.78","dn33:3.1.79","dn33:3.1.80","dn33:3.1.81","dn33:3.1.82","dn33:3.1.83","dn33:3.1.84","dn33:3.1.85","dn33:3.1.86","dn33:3.1.87","dn33:3.1.88","dn33:3.1.89","dn33:3.1.90","dn33:3.1.91","dn33:3.1.92","dn33:3.1.93","dn33:3.1.94","dn33:3.1.95","dn33:3.1.96","dn33:3.1.97","dn33:3.1.98","dn33:3.1.99","dn33:3.1.100","dn33:3.1.101","dn33:3.1.102","dn33:3.1.103","dn33:3.1.104","dn33:3.1.105","dn33:3.1.106","dn33:3.1.107","dn33:3.1.108","dn33:3.1.109","dn33:3.1.110","dn33:3.1.111","dn33:3.1.112","dn33:3.1.113","dn33:3.1.114","dn33:3.1.115","dn33:3.1.116","dn33:3.1.117","dn33:3.1.118","dn33:3.1.119","dn33:3.1.120","dn33:3.1.121","dn33:3.1.122","dn33:3.1.123","dn33:3.1.124","dn33:3.1.125","dn33:3.1.126","dn33:3.1.127","dn33:3.1.128","dn33:3.1.129","dn33:3.1.130","dn33:3.1.131","dn33:3.1.132","dn33:3.1.133","dn33:3.1.134","dn33:3.1.135","dn33:3.1.136","dn33:3.1.137","dn33:3.1.138","dn33:3.1.139","dn33:3.1.140","dn33:3.1.141","dn33:3.1.142","dn33:3.1.143","dn33:3.1.144","dn33:3.1.145","dn33:3.1.146","dn33:3.1.147","dn33:3.1.148","dn33:3.1.149","dn33:3.1.150","dn33:3.1.151","dn33:3.1.152","dn33:3.1.153","dn33:3.1.154","dn33:3.1.155","dn33:3.1.156","dn33:3.1.157","dn33:3.1.158","dn33:3.1.159","dn33:3.1.160","dn33:3.1.161","dn33:3.1.162","dn33:3.1.163","dn33:3.1.164","dn33:3.1.165","dn33:3.1.166","dn33:3.1.167","dn33:3.1.168","dn33:3.1.169","dn33:3.1.170","dn33:3.1.171","dn33:3.1.172","dn33:3.1.173","dn33:3.1.174","dn33:3.1.175","dn33:3.1.176","dn33:3.1.177","dn33:3.1.178","dn33:3.1.179","dn33:3.1.180","dn33:3.1.181","dn33:3.1.182","dn33:3.1.183","dn33:3.1.184","dn33:3.1.185","dn33:3.1.186"],"kind":"text","text":{"pi":"8. Aṭṭhaka\nAtthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;\ntattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.\nKatame aṭṭha?\nAṭṭha micchattā—\nmicchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi.\nAṭṭha sammattā—\nsammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.\nAṭṭha puggalā dakkhiṇeyyā—\nsotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.\nAṭṭha kusītavatthūni.\nIdhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.\nTassa evaṁ hoti:\n‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.\nSo nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.\nIdaṁ paṭhamaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.\nTassa evaṁ hoti:\n‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti.\nSo nipajjati na vīriyaṁ ārabhati …pe…\nidaṁ dutiyaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.\nTassa evaṁ hoti:\n‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.\nSo nipajjati na vīriyaṁ ārabhati …\nidaṁ tatiyaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhunā maggo gato hoti.\nTassa evaṁ hoti:\n‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti.\nSo nipajjati na vīriyaṁ ārabhati …\nidaṁ catutthaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.\nTassa evaṁ hoti:\n‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti.\nSo nipajjati na vīriyaṁ ārabhati …\nidaṁ pañcamaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.\nTassa evaṁ hoti:\n‘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.\nSo nipajjati na vīriyaṁ ārabhati …\nidaṁ chaṭṭhaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.\nTassa evaṁ hoti:\n‘uppanno kho me ayaṁ appamattako ābādho;\natthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti.\nSo nipajjati na vīriyaṁ ārabhati …\nidaṁ sattamaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.\nTassa evaṁ hoti:\n‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti.\nSo nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.\nIdaṁ aṭṭhamaṁ kusītavatthu.\nAṭṭha ārambhavatthūni.\nIdhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti.\nTassa evaṁ hoti:\n‘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.\nSo vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.\nIdaṁ paṭhamaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.\nTassa evaṁ hoti:\n‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…\nso vīriyaṁ ārabhati …\nidaṁ dutiyaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.\nTassa evaṁ hoti:\n‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ.\nHandāhaṁ vīriyaṁ ārabhāmi …pe…\nso vīriyaṁ ārabhati …\nidaṁ tatiyaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhunā maggo gato hoti.\nTassa evaṁ hoti:\n‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…\nso vīriyaṁ ārabhati …\nidaṁ catutthaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.\nTassa evaṁ hoti:\n‘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…\nso vīriyaṁ ārabhati …\nidaṁ pañcamaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.\nTassa evaṁ hoti:\n‘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…\nso vīriyaṁ ārabhati …\nidaṁ chaṭṭhaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.\nTassa evaṁ hoti:\n‘uppanno kho me ayaṁ appamattako ābādho, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi …pe…\nso vīriyaṁ ārabhati …\nidaṁ sattamaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.\nTassa evaṁ hoti:\n‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.\nSo vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.\nIdaṁ aṭṭhamaṁ ārambhavatthu.\nAṭṭha dānavatthūni.\nĀsajja 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.\nCittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.\nAṭṭha dānūpapattiyo.\nIdhāvuso, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.\nSo yaṁ deti taṁ paccāsīsati.\nSo passati khattiyamahāsālaṁ vā brāhmaṇamahāsālaṁ vā gahapatimahāsālaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.\nTassa evaṁ hoti:\n‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti.\nSo taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.\nTañca kho sīlavato vadāmi no dussīlassa.\nIjjhatāvuso, sīlavato cetopaṇidhi visuddhattā.\nPuna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.\nSo yaṁ deti taṁ paccāsīsati.\nTassa sutaṁ hoti:\n‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.\nTassa evaṁ hoti:\n‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.\nSo taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.\nTañca kho sīlavato vadāmi no dussīlassa.\nIjjhatāvuso, sīlavato cetopaṇidhi visuddhattā.\nPuna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ.\nSo yaṁ deti taṁ paccāsīsati.\nTassa sutaṁ hoti:\n‘tāvatiṁsā devā …pe…\nyāmā devā …pe…\ntusitā devā …pe…\nnimmānaratī devā …pe…\nparanimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti.\nTassa evaṁ hoti:\n‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.\nSo taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.\nTañca kho sīlavato vadāmi no dussīlassa.\nIjjhatāvuso, sīlavato cetopaṇidhi visuddhattā.\nPuna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.\nSo yaṁ deti taṁ paccāsīsati.\nTassa sutaṁ hoti:\n‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.\nTassa evaṁ hoti:\n‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.\nSo taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati.\nTañca kho sīlavato vadāmi no dussīlassa;\nvītarāgassa no sarāgassa.\nIjjhatāvuso, sīlavato cetopaṇidhi vītarāgattā.\nAṭṭha parisā—\nkhattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.\nAṭṭha lokadhammā—\nlābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca.\nAṭṭha abhibhāyatanāni.\nAjjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.\nIdaṁ paṭhamaṁ abhibhāyatanaṁ.\nAjjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—\nevaṁsaññī hoti.\nIdaṁ dutiyaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.\nIdaṁ tatiyaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.\nIdaṁ catutthaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.\nSeyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;\nevameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.\nIdaṁ pañcamaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.\nSeyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;\nevameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.\nIdaṁ chaṭṭhaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.\nSeyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;\nevameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.\nIdaṁ sattamaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.\nSeyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;\nevameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.\nIdaṁ aṭṭhamaṁ abhibhāyatanaṁ.\nAṭṭha vimokkhā.\nRūpī rūpāni passati.\nAyaṁ paṭhamo vimokkho.\nAjjhattaṁ arūpasaññī bahiddhā rūpāni passati.\nAyaṁ dutiyo vimokkho.\nSubhanteva adhimutto hoti.\nAyaṁ tatiyo vimokkho.\nSabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.\nAyaṁ catuttho vimokkho.\nSabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.\nAyaṁ pañcamo vimokkho.\nSabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.\nAyaṁ chaṭṭho vimokkho.\nSabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.\nAyaṁ sattamo vimokkho.\nSabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.\nAyaṁ aṭṭhamo vimokkho.\nIme kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;\ntattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.","en":"8. Eights\nThere are teachings grouped by eight that have been rightly explained by the Buddha.\nYou should all recite these in concert.\nWhat are the teachings grouped by eight?\nEight wrong ways:\nwrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.\nEight right ways:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.\nEight individuals worthy of a religious donation:\nThe 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.\nEight grounds for laziness:\nFirstly, a mendicant has some work to do.\nThey think:\n‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’\nThey lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.\nThis is the first ground for laziness.\nFurthermore, a mendicant has done some work.\nThey think:\n‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’\nThey lie down, and don’t rouse energy …\nThis is the second ground for laziness.\nFurthermore, a mendicant has to go on a journey.\nThey think:\n‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’\nThey lie down, and don’t rouse energy …\nThis is the third ground for laziness.\nFurthermore, a mendicant has gone on a journey.\nThey think:\n‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’\nThey lie down, and don’t rouse energy …\nThis is the fourth ground for laziness.\nFurthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.\nThey think:\n‘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.’\nThey lie down, and don’t rouse energy …\nThis is the fifth ground for laziness.\nFurthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.\nThey think:\n‘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.’\nThey lie down, and don’t rouse energy …\nThis is the sixth ground for laziness.\nFurthermore, a mendicant feels a little sick.\nThey think:\n‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’\nThey lie down, and don’t rouse energy …\nThis is the seventh ground for laziness.\nFurthermore, a mendicant has recently recovered from illness.\nThey think:\n‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’\nThey lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.\nThis is the eighth ground for laziness.\nEight grounds for arousing energy:\nFirstly, a mendicant has some work to do.\nThey think:\n‘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.’\nThey rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.\nThis is the first ground for arousing energy.\nFurthermore, a mendicant has done some work.\nThey think:\n‘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.’\nThey rouse up energy …\nThis is the second ground for arousing energy.\nFurthermore, a mendicant has to go on a journey.\nThey think:\n‘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.’\nThey rouse up energy …\nThis is the third ground for arousing energy.\nFurthermore, a mendicant has gone on a journey.\nThey think:\n‘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.’\nThey rouse up energy …\nThis is the fourth ground for arousing energy.\nFurthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.\nThey think:\n‘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.’\nThey rouse up energy …\nThis is the fifth ground for arousing energy.\nFurthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.\nThey think:\n‘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.’\nThey rouse up energy …\nThis is the sixth ground for arousing energy.\nFurthermore, a mendicant feels a little sick.\nThey think:\n‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’\nThey rouse up energy …\nThis is the seventh ground for arousing energy.\nFurthermore, a mendicant has recently recovered from illness.\nThey think:\n‘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.’\nThey rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.\nThis is the eighth ground for arousing energy.\nEight reasons to give:\nSomeone 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.’\nEight rebirths by giving:\nFirst, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.\nWhatever they give they expect back.\nThey see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.\nThey think:\n‘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!’\nThey 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.\nBut I say that this is only for those of ethical conduct, not for the unethical.\nThe heart’s wish of an ethical person succeeds because of their purity.\nNext, someone gives to ascetics or brahmins.\nWhatever they give they expect back.\nAnd they’ve heard:\n‘The gods of the four great kings are long-lived, beautiful, and very happy.’\nThey think:\n‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’\nThey 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.\nBut I say that this is only for those of ethical conduct, not for the unethical.\nThe heart’s wish of an ethical person succeeds because of their purity.\nNext, someone gives to ascetics or brahmins.\nWhatever they give they expect back.\nAnd they’ve heard:\n‘The gods of the thirty-three …\nthe gods of Yama …\nthe joyful gods …\nthe gods who love to create …\nthe gods who control what is created by others are long-lived, beautiful, and very happy.’\nThey think:\n‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who control what is created by others!’\nThey 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.\nBut I say that this is only for those of ethical conduct, not for the unethical.\nThe heart’s wish of an ethical person succeeds because of their purity.\nNext, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.\nWhatever they give they expect back.\nAnd they’ve heard:\n‘The gods of the Divinity’s host are long-lived, beautiful, and very happy.’\nThey think:\n‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divinity’s host!’\nThey 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.\nBut I say that this is only for those of ethical conduct, not for the unethical.\nAnd for those free of desire, not those with desire.\nThe heart’s wish of an ethical person succeeds because of their freedom from desire.\nEight assemblies:\nthe 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.\nEight worldly conditions:\ngain and loss, fame and disgrace, blame and praise, pleasure and pain.\nEight dimensions of mastery:\nPerceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’\nThis is the first dimension of mastery.\nPerceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’\nThis is the second dimension of mastery.\nNot perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’\nThis is the third dimension of mastery.\nNot perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’\nThis is the fourth dimension of mastery.\nNot perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.\nThey’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.\nMastering them, they perceive: ‘I know and see.’\nThis is the fifth dimension of mastery.\nNot perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.\nThey’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.\nMastering them, they perceive: ‘I know and see.’\nThis is the sixth dimension of mastery.\nNot perceiving form internally, someone sees forms externally that are red, with red color and red appearance.\nThey’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.\nMastering them, they perceive: ‘I know and see.’\nThis is the seventh dimension of mastery.\nNot perceiving form internally, someone sees forms externally that are white, with white color and white appearance.\nThey’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.\nMastering them, they perceive: ‘I know and see.’\nThis is the eighth dimension of mastery.\nEight liberations:\nHaving physical form, they see forms.\nThis is the first liberation.\nNot perceiving physical form internally, they see forms externally.\nThis is the second liberation.\nThey’re focused only on beauty.\nThis is the third liberation.\nGoing 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.\nThis is the fourth liberation.\nGoing totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.\nThis is the fifth liberation.\nGoing totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.\nThis is the sixth liberation.\nGoing totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.\nThis is the seventh liberation.\nGoing totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.\nThis is the eighth liberation.\nThese are the teachings grouped by eight that have been rightly explained by the Buddha.\nYou should all recite these in concert."}},{"id":"dn33:3.2","sourceIds":["dn33:3.2.0","dn33:3.2.1","dn33:3.2.2","dn33:3.2.3","dn33:3.2.4","dn33:3.2.5","dn33:3.2.6","dn33:3.2.7","dn33:3.2.8","dn33:3.2.9","dn33:3.2.10","dn33:3.2.11","dn33:3.2.12","dn33:3.2.13","dn33:3.2.14","dn33:3.2.15","dn33:3.2.16","dn33:3.2.17","dn33:3.2.18","dn33:3.2.19","dn33:3.2.20","dn33:3.2.21","dn33:3.2.22","dn33:3.2.23","dn33:3.2.24","dn33:3.2.25","dn33:3.2.26","dn33:3.2.27","dn33:3.2.28","dn33:3.2.29","dn33:3.2.30","dn33:3.2.31","dn33:3.2.32","dn33:3.2.33","dn33:3.2.34","dn33:3.2.35","dn33:3.2.36","dn33:3.2.37","dn33:3.2.38","dn33:3.2.39","dn33:3.2.40","dn33:3.2.41","dn33:3.2.42","dn33:3.2.43","dn33:3.2.44","dn33:3.2.45","dn33:3.2.46","dn33:3.2.47","dn33:3.2.48","dn33:3.2.49","dn33:3.2.50","dn33:3.2.51","dn33:3.2.52","dn33:3.2.53","dn33:3.2.54","dn33:3.2.55","dn33:3.2.56","dn33:3.2.57","dn33:3.2.58","dn33:3.2.59","dn33:3.2.60","dn33:3.2.61","dn33:3.2.62","dn33:3.2.63","dn33:3.2.64","dn33:3.2.65","dn33:3.2.66","dn33:3.2.67","dn33:3.2.68","dn33:3.2.69","dn33:3.2.70","dn33:3.2.71","dn33:3.2.72","dn33:3.2.73","dn33:3.2.74","dn33:3.2.75","dn33:3.2.76","dn33:3.2.77","dn33:3.2.78","dn33:3.2.79","dn33:3.2.80","dn33:3.2.81","dn33:3.2.82","dn33:3.2.83","dn33:3.2.84","dn33:3.2.85","dn33:3.2.86","dn33:3.2.87","dn33:3.2.88","dn33:3.2.89","dn33:3.2.90","dn33:3.2.91","dn33:3.2.92","dn33:3.2.93"],"kind":"text","text":{"pi":"9. Navaka\nAtthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā;\ntattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.\nKatame nava?\nNava āghātavatthūni.\n‘Anatthaṁ me acarī’ti āghātaṁ bandhati;\n‘anatthaṁ me caratī’ti āghātaṁ bandhati;\n‘anatthaṁ me carissatī’ti āghātaṁ bandhati;\n‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe…\nanatthaṁ caratīti āghātaṁ bandhati …pe…\nanatthaṁ carissatīti āghātaṁ bandhati;\n‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe…\natthaṁ caratīti āghātaṁ bandhati …pe…\natthaṁ carissatīti āghātaṁ bandhati.\nNava āghātapaṭivinayā.\n‘Anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;\n‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;\n‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;\n‘piyassa me manāpassa anatthaṁ acari …pe…\nanatthaṁ carati …pe…\nanatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;\n‘appiyassa me amanāpassa atthaṁ acari …pe…\natthaṁ carati …pe…\natthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti.\nNava sattāvāsā.\nSantāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.\nAyaṁ paṭhamo sattāvāso.\nSantāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.\nAyaṁ dutiyo sattāvāso.\nSantāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.\nAyaṁ tatiyo sattāvāso.\nSantāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.\nAyaṁ catuttho sattāvāso.\nSantāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.\nAyaṁ pañcamo sattāvāso.\nSantāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.\nAyaṁ chaṭṭho sattāvāso.\nSantāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.\nAyaṁ sattamo sattāvāso.\nSantāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.\nAyaṁ aṭṭhamo sattāvāso.\nSantāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā.\nAyaṁ navamo sattāvāso.\nNava akkhaṇā asamayā brahmacariyavāsāya.\nIdhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.\nAyañca puggalo nirayaṁ upapanno hoti.\nAyaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.\nAyañca puggalo tiracchānayoniṁ upapanno hoti.\nAyaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ …pe…\npettivisayaṁ upapanno hoti.\nAyaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ …pe…\nasurakāyaṁ upapanno hoti.\nAyaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ …pe…\naññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti.\nAyaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ …pe…\npaccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.\nAyaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ …pe…\nmajjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano:\n‘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.\nAyaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ …pe…\nmajjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.\nAyaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ, āvuso, tathāgato ca loke na uppanno hoti arahaṁ sammāsambuddho,\ndhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.\nAyaṁ navamo akkhaṇo asamayo brahmacariyavāsāya.\nNava anupubbavihārā.\nIdhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.\nVitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.\nPītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.\nSukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.\nSabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.\nSabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.\nSabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.\nSabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.\nSabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.\nNava anupubbanirodhā.\nPaṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti.\nDutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti.\nTatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti.\nCatutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti.\nĀkāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti.\nViññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti.\nĀkiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti.\nNevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti.\nSaññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.\nIme kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā.\nTattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.","en":"9. Nines\nThere are teachings grouped by nine that have been rightly explained by the Buddha.\nYou should all recite these in concert.\nWhat are the teachings grouped by nine?\nNine grounds for resentment:\nThinking: ‘They did wrong to me,’ you harbor resentment.\nThinking: ‘They are doing wrong to me’ …\n‘They will do wrong to me’ …\n‘They did wrong by someone I love’ …\n‘They are doing wrong by someone I love’ …\n‘They will do wrong by someone I love’ …\n‘They helped someone I dislike’ …\n‘They are helping someone I dislike’ …\nThinking: ‘They will help someone I dislike,’ you harbor resentment.\nNine ways to get rid of resentment:\nThinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.\nThinking: ‘They are doing wrong to me …’ …\n‘They will do wrong to me …’ …\n‘They did wrong by someone I love …’ …\n‘They are doing wrong by someone I love …’ …\n‘They will do wrong by someone I love …’ …\n‘They helped someone I dislike …’ …\n‘They are helping someone I dislike …’ …\nThinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.\nNine abodes of sentient beings:\nThere are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.\nThis is the first abode of sentient beings.\nThere 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.\nThis is the second abode of sentient beings.\nThere are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.\nThis is the third abode of sentient beings.\nThere are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.\nThis is the fourth abode of sentient beings.\nThere are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.\nThis is the fifth abode of sentient beings.\nThere 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.\nThis is the sixth abode of sentient beings.\nThere 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.\nThis is the seventh abode of sentient beings.\nThere 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.\nThis is the eighth abode of sentient beings.\nThere 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.\nThis is the ninth abode of sentient beings.\nNine lost opportunities for spiritual practice:\nFirstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.\nBut that individual has been reborn in hell.\nThis is the first lost opportunity for spiritual practice.\nFurthermore, a Realized One has arisen in the world …\nBut that individual has been reborn in the animal realm.\nThis is the second lost opportunity for spiritual practice.\nFurthermore, a Realized One has arisen in the world …\nBut an individual has been reborn in the ghost realm.\nThis is the third lost opportunity for spiritual practice.\nFurthermore, a Realized One has arisen in the world …\nBut that individual has been reborn among the titans.\nThis is the fourth lost opportunity for spiritual practice.\nFurthermore, a Realized One has arisen in the world …\nBut that individual has been reborn in one of the long-lived orders of gods.\nThis is the fifth lost opportunity for spiritual practice.\nFurthermore, a Realized One has arisen in the world …\nBut that individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go.\nThis is the sixth lost opportunity for spiritual practice.\nFurthermore, a Realized One has arisen in the world …\nAnd an individual is reborn in a central country. But they have wrong view and distorted perspective:\n‘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.’\nThis is the seventh lost opportunity for spiritual practice.\nFurthermore, a Realized One has arisen in the world …\nAnd an individual is reborn in a central country. But they’re witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said.\nThis is the eighth lost opportunity for spiritual practice.\nFurthermore, no Realized One has arisen in the world,\nso there is no teaching of the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But an individual is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said.\nThis is the ninth lost opportunity for spiritual practice.\nNine progressive meditations:\nA 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.\nAs 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.\nAnd with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’\nWith 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.\nGoing 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.\nGoing totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.\nGoing totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.\nGoing totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.\nGoing totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.\nNine progressive cessations:\nFor someone who has attained the first absorption, sensual perceptions have ceased.\nFor someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.\nFor someone who has attained the third absorption, rapture has ceased.\nFor someone who has attained the fourth absorption, breathing has ceased.\nFor someone who has attained the dimension of infinite space, the perception of form has ceased.\nFor someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.\nFor someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.\nFor someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.\nFor someone who has attained the cessation of perception and feeling, perception and feeling have ceased.\nThese are the teachings grouped by nine that have been rightly explained by the Buddha.\nYou should all recite these in concert."}},{"id":"dn33:3.3","sourceIds":["dn33:3.3.0","dn33:3.3.1","dn33:3.3.2","dn33:3.3.3","dn33:3.3.4","dn33:3.3.5","dn33:3.3.6","dn33:3.3.7","dn33:3.3.8","dn33:3.3.9","dn33:3.3.10","dn33:3.3.11","dn33:3.3.12","dn33:3.3.13","dn33:3.3.14","dn33:3.3.15","dn33:3.3.16","dn33:3.3.17","dn33:3.3.18","dn33:3.3.19","dn33:3.3.20","dn33:3.3.21","dn33:3.3.22","dn33:3.3.23","dn33:3.3.24","dn33:3.3.25","dn33:3.3.26","dn33:3.3.27","dn33:3.3.28","dn33:3.3.29","dn33:3.3.30","dn33:3.3.31","dn33:3.3.32","dn33:3.3.33","dn33:3.3.34","dn33:3.3.35","dn33:3.3.36","dn33:3.3.37","dn33:3.3.38","dn33:3.3.39","dn33:3.3.40","dn33:3.3.41","dn33:3.3.42","dn33:3.3.43","dn33:3.3.44","dn33:3.3.45","dn33:3.3.46","dn33:3.3.47","dn33:3.3.48","dn33:3.3.49","dn33:3.3.50","dn33:3.3.51","dn33:3.3.52","dn33:3.3.53","dn33:3.3.54","dn33:3.3.55","dn33:3.3.56","dn33:3.3.57","dn33:3.3.58","dn33:3.3.59","dn33:3.3.60","dn33:3.3.61","dn33:3.3.62","dn33:3.3.63","dn33:3.3.64","dn33:3.3.65","dn33:3.3.66","dn33:3.3.67","dn33:3.3.68","dn33:3.3.69","dn33:3.3.70","dn33:3.3.71","dn33:3.3.72","dn33:3.3.73","dn33:3.3.74","dn33:3.3.75","dn33:3.3.76","dn33:3.3.77","dn33:3.3.78","dn33:3.3.79","dn33:3.3.80","dn33:3.3.81","dn33:3.3.82","dn33:3.3.83","dn33:3.3.84","dn33:3.3.85","dn33:3.3.86","dn33:3.3.87","dn33:3.3.88","dn33:3.3.89"],"kind":"text","text":{"pi":"10. Dasaka\nAtthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.\nTattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ.\nKatame dasa?\nDasa nāthakaraṇā dhammā.\nIdhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.\nYaṁpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.\nAyampi dhammo nāthakaraṇo.\nPuna 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.\nYaṁpāvuso, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā.\nAyampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.\nYaṁpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.\nAyampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ.\nYaṁpāvuso, bhikkhu suvaco hoti …pe… padakkhiṇaggāhī anusāsaniṁ.\nAyampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ.\nYaṁpāvuso, bhikkhu yāni tāni sabrahmacārīnaṁ …pe… alaṁ saṁvidhātuṁ.\nAyampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo.\nYaṁpāvuso, bhikkhu dhammakāmo hoti …pe… uḷārapāmojjo.\nAyampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.\nYaṁpāvuso, bhikkhu santuṭṭho hoti …pe… parikkhārehi.\nAyampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.\nYaṁpāvuso, bhikkhu āraddhavīriyo viharati …pe… anikkhittadhuro kusalesu dhammesu.\nAyampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.\nYaṁpāvuso, bhikkhu satimā hoti …pe… saritā anussaritā.\nAyampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.\nYaṁpāvuso, bhikkhu paññavā hoti …pe… sammādukkhakkhayagāminiyā.\nAyampi dhammo nāthakaraṇo.\nDasa kasiṇāyatanāni.\nPathavīkasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.\nĀpokasiṇameko sañjānāti …pe…\ntejokasiṇameko sañjānāti …\nvāyokasiṇameko sañjānāti …\nnīlakasiṇameko sañjānāti …\npītakasiṇameko sañjānāti …\nlohitakasiṇameko sañjānāti …\nodātakasiṇameko sañjānāti …\nākāsakasiṇameko sañjānāti …\nviññāṇakasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.\nDasa akusalakammapathā—\npāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.\nDasa kusalakammapathā—\npāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.\nDasa ariyavāsā.\nIdhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.\nKathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?\nIdhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.\nEvaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.\nKathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?\nIdhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.\nSotena saddaṁ sutvā …pe…\nmanasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.\nEvaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.\nKathañcāvuso, bhikkhu ekārakkho hoti?\nIdhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.\nEvaṁ kho, āvuso, bhikkhu ekārakkho hoti.\nKathañcāvuso, bhikkhu caturāpasseno hoti?\nIdhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.\nEvaṁ kho, āvuso, bhikkhu caturāpasseno hoti.\nKathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?\nIdhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.\nEvaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.\nKathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?\nIdhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.\nEvaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.\nKathañcāvuso, bhikkhu anāvilasaṅkappo hoti?\nIdhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti.\nEvaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.\nKathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?\nIdhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.\nEvaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.\nKathañcāvuso, bhikkhu suvimuttacitto hoti?\nIdhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti.\nEvaṁ kho, āvuso, bhikkhu suvimuttacitto hoti.\nKathañcāvuso, bhikkhu suvimuttapañño hoti?\nIdhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.\n‘Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.\n‘Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.\nEvaṁ kho, āvuso, bhikkhu suvimuttapañño hoti.\nDasa asekkhā dhammā—\nasekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti.\nIme kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.\nTattha sabbeheva saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.","en":"10. Tens\nThere are teachings grouped by ten that have been rightly explained by the Buddha.\nYou should all recite these in concert.\nWhat are the teachings grouped by ten?\nTen qualities that serve as protector:\nFirstly, 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.\nThis is a quality that serves as protector.\nFurthermore, 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.\nThis too is a quality that serves as protector.\nFurthermore, a mendicant has good friends, companions, and associates.\nThis too is a quality that serves as protector.\nFurthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.\nThis too is a quality that serves as protector.\nFurthermore, 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.\nThis too is a quality that serves as protector.\nFurthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training.\nThis too is a quality that serves as protector.\nFurthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.\nThis too is a quality that serves as protector.\nFurthermore, 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.\nThis too is a quality that serves as protector.\nFurthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.\nThis too is a quality that serves as protector.\nFurthermore, 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.\nThis too is a quality that serves as protector.\nTen universal dimensions of meditation:\nSomeone perceives the meditation on universal earth above, below, across, undivided and limitless.\nThey perceive the meditation on universal water …\nthe meditation on universal fire …\nthe meditation on universal air …\nthe meditation on universal blue …\nthe meditation on universal yellow …\nthe meditation on universal red …\nthe meditation on universal white …\nthe meditation on universal space …\nThey perceive the meditation on universal consciousness above, below, across, undivided and limitless.\nTen ways of doing unskillful deeds:\nkilling living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view.\nTen ways of doing skillful deeds:\nrefraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, backbiting, harsh, or nonsensical; contentment, good will, and right view.\nTen abodes of the noble ones:\nA mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has cast aside idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.\nAnd how has a mendicant given up five factors?\nIt’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.\nThat’s how a mendicant has given up five factors.\nAnd how does a mendicant possess six factors?\nA mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.\nHearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …\nKnowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.\nThat’s how a mendicant possesses six factors.\nAnd how does a mendicant have a single guard?\nIt’s when a mendicant’s heart is guarded by mindfulness.\nThat’s how a mendicant has a single guard.\nAnd how does a mendicant have four supports?\nAfter appraisal, a mendicant uses some things, endures some things, avoids some things, and dispels some things.\nThat’s how a mendicant has four supports.\nAnd how has a mendicant cast aside idiosyncratic interpretations of the truth?\nDifferent ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has cast out, cast aside, thrown out, discarded, let go of, given up, and relinquished all these.\nThat’s how a mendicant has cast aside idiosyncratic interpretations of the truth.\nAnd how has a mendicant totally given up searching?\nIt’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.\nThat’s how a mendicant has totally given up searching.\nAnd how does a mendicant have unsullied intentions?\nIt’s when they’ve given up sensual, malicious, and cruel intentions.\nThat’s how a mendicant has unsullied intentions.\nAnd how has a mendicant stilled the physical process?\nIt’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.\nThat’s how a mendicant has stilled the physical process.\nAnd how is a mendicant well freed in mind?\nIt’s when a mendicant’s mind is freed from greed, hate, and delusion.\nThat’s how a mendicant is well freed in mind.\nAnd how is a mendicant well freed by wisdom?\nIt’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.’\nThat’s how a mendicant’s mind is well freed by wisdom.\nTen qualities of an adept:\nan adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.\nReverends, these are the teachings grouped by ten that have been rightly explained by the Buddha.\nYou 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.”"}},{"id":"dn33:3.4","sourceIds":["dn33:3.4.1","dn33:3.4.2","dn33:3.4.3","dn33:3.4.4","dn33:3.4.5","dn33:3.4.6"],"kind":"text","text":{"pi":"Atha kho bhagavā uṭṭhahitvā āyasmantaṁ sāriputtaṁ āmantesi:\n“sādhu sādhu, sāriputta,\nsādhu kho tvaṁ, sāriputta, bhikkhūnaṁ saṅgītipariyāyaṁ abhāsī”ti.\nIdamavocāyasmā sāriputto, samanuñño satthā ahosi.\nAttamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.\nSaṅgītisuttaṁ niṭṭhitaṁ dasamaṁ.","en":"Then the Buddha got up and said to Venerable Sāriputta,\n“Good, good, Sāriputta!\nIt’s good that you’ve taught this exposition of the reciting in concert.”\nThat is what Venerable Sāriputta said, and the Teacher concurred.\nSatisfied, the mendicants approved what Sāriputta said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/dn33/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}