Sutta Pitaka
Dīgha Nikāya – The Long Discourses
DN34: Dasuttara Sutta – Up to Ten
- © Translated from the Pali by Bhante Sujato. (More copyright information)
1So I have heard. At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of five hundred mendicants. There Sāriputta addressed the mendicants: “Reverends, mendicants!”
“Reverend,” they replied. Sāriputta said this:
2
“I will relate the teachings
up to ten for attaining extinguishment,
for making an end of suffering,
the release from all ties.
1. Groups of One
3Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized.
4What one thing is helpful? Diligence in skillful qualities.
5What one thing should be developed? Mindfulness of the body that is full of pleasure.
6What one thing should be completely understood? Contact, which is accompanied by defilements and is prone to being grasped.
7What one thing should be given up? The conceit ‘I am’.
8What one thing makes things worse? Improper attention.
9What one thing leads to distinction? Proper attention.
10What one thing is hard to comprehend? The heart’s immersion of immediate result.
11What one thing should be produced? Unshakable knowledge.
12What one thing should be directly known? All sentient beings are sustained by food.
13What one thing should be realized? The unshakable heart’s release.
14So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
2. Groups of Two
15Two things are helpful, two things should be developed, two things should be completely understood, two things should be given up, two things make things worse, two things lead to distinction, two things are hard to comprehend, two things should be produced, two things should be directly known, two things should be realized.
16What two things are helpful? Mindfulness and situational awareness.
17What two things should be developed? Serenity and discernment.
18What two things should be completely understood? Name and form.
19What two things should be given up? Ignorance and craving for continued existence.
20What two things make things worse? Being hard to admonish and having bad friends.
21What two things lead to distinction? Being easy to admonish and having good friends.
22What two things are hard to comprehend? What are the causes and conditions for the corruption of sentient beings, and what are the causes and conditions for the purification of sentient beings.
23What two things should be produced? Two knowledges: knowledge of ending, and knowledge of non-arising.
24What two things should be directly known? Two elements: the conditioned element and the unconditioned element.
25What two things should be realized? Knowledge and freedom.
26So these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
3. Groups of Three
27Three things are helpful, etc.
28What three things are helpful? Associating with good people, listening to the true teaching, and practicing in line with the teaching.
29What three things should be developed? Three kinds of immersion. Immersion with placing the mind and keeping it connected. Immersion without placing the mind, but just keeping it connected. Immersion without placing the mind or keeping it connected.
30What three things should be completely understood? Three feelings: pleasant, painful, and neutral.
31What three things should be given up? Three cravings: craving for sensual pleasures, craving for continued existence, and craving to end existence.
32What three things make things worse? Three unskillful roots: greed, hate, and delusion.
33What three things lead to distinction? Three skillful roots: non-greed, non-hate, and non-delusion.
34What three things are hard to comprehend? Three elements of escape. Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.
35What three things should be produced? Three knowledges: regarding the past, future, and present.
36What three things should be directly known? Three elements: sensuality, form, and formlessness.
37What three things should be realized? Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
38So these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
4. Groups of Four
39Four things are helpful, etc.
40What four things are helpful? Four situations: living in a suitable region, relying on good people, being rightly resolved in oneself, and past merit.
41What four things should be developed? The four kinds of mindfulness meditation. A mendicant meditates by observing an aspect of the body — keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … mind … principles — keen, aware, and mindful, rid of desire and aversion for the world.
42What four things should be completely understood? Four foods: solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
43What four things should be given up? Four floods: sensuality, desire for rebirth, views, and ignorance.
44What four things make things worse? Four bonds: sensuality, desire for rebirth, views, and ignorance.
45What four things lead to distinction? Four kinds of detachment: detachment from the bonds of sensuality, desire for rebirth, views, and ignorance.
46What four things are hard to comprehend? Four kinds of immersion: immersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration.
47What four things should be produced? Four knowledges: knowledge of the present phenomena, inferential knowledge, knowledge of others’ minds, and conventional knowledge.
48What four things should be directly known? The four noble truths: suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
49What four things should be realized? Four fruits of the ascetic life: stream-entry, once-return, non-return, and perfection.
50So these forty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
5. Groups of Five
51Five things are helpful, etc.
52What five things are helpful? Five factors that support meditation. A mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
53What five things should be developed? Right immersion with five factors: pervaded with rapture, pervaded with pleasure, pervaded with mind, pervaded with light, and the foundation for reviewing.
54What five things should be completely understood? Five grasping aggregates: form, feeling, perception, choices, and consciousness.
55What five things should be given up? Five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
56What five things make things worse? Five kinds of emotional barrenness. Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness. Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness.
57What five things lead to distinction? Five faculties: faith, energy, mindfulness, immersion, and wisdom.
58What five things are hard to comprehend? Five elements of escape. A mendicant focuses on sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them. But when they focus on renunciation, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained.
59Take another case where a mendicant focuses on ill will, but their mind isn’t eager … But when they focus on good will, their mind is eager … Their mind is in a good state … well detached from ill will. They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. This is how the escape from ill will is explained.
60Take another case where a mendicant focuses on harming, but their mind isn’t eager … But when they focus on compassion, their mind is eager … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained.
61Take another case where a mendicant focuses on form, but their mind isn’t eager … But when they focus on the formless, their mind is eager … Their mind is in a good state … well detached from forms. They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. This is how the escape from forms is explained.
62Take a case where a mendicant focuses on identity, but their mind isn’t eager, confident, settled, and decided about it. But when they focus on the ending of identity, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from identity. They’re freed from the distressing and feverish defilements that arise because of identity, so they don’t experience that kind of feeling. This is how the escape from identity is explained.
63What five things should be produced? Right immersion with five knowledges. The following knowledges arise for you personally:
‘This immersion is blissful now, and results in bliss in the future.’
‘This immersion is noble and spiritual.’
‘This immersion is not cultivated by sinners.’
‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’
‘I mindfully enter into and emerge from this immersion.’
64What five things should be directly known? Five opportunities for freedom. Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the first opportunity for freedom.
65Furthermore, 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. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the second opportunity for freedom.
66Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the third opportunity for freedom.
67Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fourth opportunity for freedom.
68Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it. But a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fifth opportunity for freedom.
69What five things should be realized? Five spectrums of the teaching: ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.
70So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
6. Groups of Six
71Six things are helpful, etc.
72What six things are helpful? Six warm-hearted qualities. Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
73Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness.
74Furthermore, a mendicant consistently treats their spiritual companions with mental kindness.
75Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.
76Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
77Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
78What six things should be developed? Six recollections: the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.
79What six things should be completely understood? Six interior sense fields: eye, ear, nose, tongue, body, and mind.
80What six things should be given up? Six classes of craving: craving for sights, sounds, smells, tastes, touches, and thoughts.
81What six things make things worse? Six kinds of disrespect. A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
82What six things lead to distinction? Six kinds of respect. A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
83What six things are hard to comprehend? Six elements of escape. Take a mendicant who says: ‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart’s release by love that is the escape from ill will.’
84Take another mendicant who says: ‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow the thought of harming still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by compassion that is the escape from thoughts of harming.’
85Take another mendicant who says: ‘I’ve developed the heart’s release by rejoicing. … Yet somehow negativity still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by rejoicing that is the escape from negativity.’
86Take another mendicant who says: ‘I’ve developed the heart’s release by equanimity. … Yet somehow desire still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by equanimity that is the escape from desire.’
87Take another mendicant who says: ‘I’ve developed the signless heart’s release. … Yet somehow my consciousness still follows after signs.’ They should be told, ‘Not so, venerable! … For it is the signless release of the heart that is the escape from all signs.’
88Take another mendicant who says: ‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. Yet somehow the dart of doubt and indecision still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, yet somehow the dart of doubt and indecision still occupy the mind. For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’
89What six things should be produced? Six consistent responses. A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body … Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.
90What six things should be directly known? Six unsurpassable things: the unsurpassable seeing, listening, acquisition, training, service, and recollection.
91What six things should be realized? Six direct knowledges. A mendicant wields the many kinds of psychic power:
multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
92With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
93They understand the minds of other beings and individuals, having comprehended them with their own mind.
94They recollect many kinds of past lives, with features and details.
95With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn — inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
96They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
97So these sixty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
7. Groups of Seven
98Seven things are helpful, etc.
99What seven things are helpful? Seven kinds of wealth of noble ones: the wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom.
100What seven things should be developed? Seven awakening factors: mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.
101What seven things should be completely understood? Seven planes of consciousness. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first plane of consciousness.
102There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. This is the second plane of consciousness.
103There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third plane of consciousness.
104There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth plane of consciousness.
105There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. This is the fifth plane of consciousness.
106There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the sixth plane of consciousness.
107There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness.
108What seven things should be given up? Seven underlying tendencies: sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
109What seven things make things worse? Seven bad qualities: a mendicant is faithless, shameless, imprudent, uneducated, lazy, unmindful, and witless.
110What seven things lead to distinction? Seven good qualities: a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise.
111What seven things are hard to comprehend? Seven aspects of the teachings of the good persons: a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows people.
112What seven things should be produced? Seven perceptions: the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
113What seven things should be directly known? Seven qualifications for graduation. A mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in the future.
114What seven things should be realized? Seven powers of one who has ended the defilements. Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’
115Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. …
116Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences. …
117Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. …
118Furthermore, a mendicant with defilements ended has well developed the five faculties. …
119Furthermore, a mendicant with defilements ended has well developed the seven awakening factors. …
120Furthermore, a mendicant with defilements ended has well developed the noble eightfold path. … This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’
121So these seventy things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
The first recitation section is finished.
8. Groups of Eight
122Eight things are helpful, etc.
123What eight things are helpful? There are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired. What eight? It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect. This is the first cause.
124When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role — with a keen sense of conscience and prudence for them, with warmth and respect — from time to time they go and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is the second cause.
125After hearing that teaching they perfect withdrawal of both body and mind. This is the third cause.
126Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the fourth cause.
127Furthermore, 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, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This is the fifth cause.
128Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the sixth cause.
129Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is the seventh cause.
130Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ This is the eighth cause.
131What eight things should be developed? The noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
132What eight things should be completely understood? Eight worldly conditions: gain and loss, fame and disgrace, praise and blame, pleasure and pain.
133What eight things should be given up? Eight wrong ways: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.
134What eight things make things worse? Eight grounds for laziness. Firstly, a mendicant has some work to do. They think: ‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for laziness.
135Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy... This is the second ground for laziness.
136Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy... This is the third ground for laziness.
137Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy... This is the fourth ground for laziness.
138Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’... This is the fifth ground for laziness.
139Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’... They lie down, and don’t rouse energy... This is the sixth ground for laziness.
140Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’ They lie down, and don’t rouse energy... This is the seventh ground for laziness.
141Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy... This is the eighth ground for laziness.
142What eight things lead to distinction? Eight grounds for arousing energy. Firstly, a mendicant has some work to do. They think: ‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for arousing energy.
143Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’... This is the second ground for arousing energy.
144Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’... This is the third ground for arousing energy.
145Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’... This is the fourth ground for arousing energy.
146Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’... This is the fifth ground for arousing energy.
147Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’... This is the sixth ground for arousing energy.
148Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’... This is the seventh ground for arousing energy.
149Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for arousing energy.
150What eight things are hard to comprehend? Eight lost opportunities for spiritual practice. Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But a person has been reborn in hell. This is the first lost opportunity for spiritual practice.
151Furthermore, a Realized One has arisen in the world. But a person has been reborn in the animal realm. This is the second lost opportunity for spiritual practice.
152Furthermore, a Realized One has arisen in the world. But a person has been reborn in the ghost realm. This is the third lost opportunity for spiritual practice.
153Furthermore, a Realized One has arisen in the world. But person has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity for spiritual practice.
154Furthermore, a Realized One has arisen in the world. But a person has been reborn in the borderlands, among barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity for spiritual practice.
155Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is the sixth lost opportunity for spiritual practice.
156Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish what is well said from what is poorly said. This is the seventh lost opportunity for spiritual practice.
157Furthermore, a Realized One has arisen in the world. But he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as announced by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the eighth lost opportunity for spiritual practice.
158What eight things should be produced? Eight thoughts of a great man. ‘This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless. This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’
159What eight things should be directly known? Eight dimensions of mastery. Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.
160Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery.
161Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.
162Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery.
163Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint. They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.
164Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint. They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery.
165Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint. They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery.
166Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint. They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint. This is the eighth dimension of mastery.
167What eight things should be realized? Eight liberations. Having physical form, they see visions. This is the first liberation.
168Not perceiving physical form internally, someone see visions externally. This is the second liberation.
169They’re focused only on beauty. This is the third liberation.
170Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. This is the fourth liberation.
171Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation.
172Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation.
173Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation.
174Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation.
175So these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
9. Groups of Nine
176Nine things are helpful, etc.
177What nine things are helpful? Nine things rooted in proper attention. When you attend properly, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.
178What nine things should be developed? Nine factors of trying to be pure. The factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of the variety of paths, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.
179What nine things should be completely understood? Nine abodes of sentient beings. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first abode of sentient beings.
180There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. This is the second abode of sentient beings.
181There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third abode of sentient beings.
182There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth abode of sentient beings.
183There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. This is the fifth abode of sentient beings.
184There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. This is the sixth abode of sentient beings.
185There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings.
186There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the eighth abode of sentient beings.
187There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings.
188What nine things should be given up? Nine things rooted in craving. Craving is a cause for seeking. Seeking is a cause for gaining material possessions. Gaining material possessions is a cause for assessing. Assessing is a cause for desire and lust. Desire and lust is a cause for attachment. Attachment is a cause for possessiveness. Possessiveness is a cause for stinginess. Stinginess is a cause for safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, fights, accusations, divisive speech, and lies.
189What nine things make things worse? Nine grounds for resentment. Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong by someone I love’ … ‘They are doing wrong by someone I love’ … ‘They will do wrong by someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment.
190What nine things lead to distinction? Nine methods to get rid of resentment. Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are doing wrong to me …’ … ‘They will do wrong to me …’ … ‘They did wrong by someone I love …’ … ‘They are doing wrong by someone I love …’ … ‘They will do wrong by someone I love …’ … ‘They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.
191What nine things are hard to comprehend? Nine kinds of diversity. Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of intentions. Diversity of intentions gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.
192What nine things should be produced? Nine perceptions: the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away.
193What nine things should be directly known? Nine progressive meditations. A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
194What nine things should be realized? Nine progressive cessations. For someone who has attained the first absorption, sensual perceptions have ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.
195So these ninety things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
10. Groups of Ten
196Ten things are helpful, ten things should be developed, ten things should be completely understood, ten things should be given up, ten things make things worse, ten things lead to distinction, ten things are hard to comprehend, ten things should be produced, ten things should be directly known, ten things should be realized.
197What ten things are helpful? Ten qualities that serve as protector. First, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is a quality that serves as protector.
198Furthermore, a mendicant is learned. This too is a quality that serves as protector.
199Furthermore, a mendicant has good friends, companions, and associates. This too is a quality that serves as protector.
200Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. This too is a quality that serves as protector.
201Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. This too is a quality that serves as protector.
202Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. This too is a quality that serves as protector.
203Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. This too is a quality that serves as protector.
204Furthermore, a mendicant is energetic. This too is a quality that serves as protector.
205Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This too is a quality that serves as protector.
206Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves as protector.
207What ten things should be developed? Ten universal dimensions of meditation. Someone perceives the meditation on universal earth above, below, across, non-dual and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, non-dual and limitless.
208What ten things should be completely understood? Ten sense fields: eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches.
209What ten things should be given up? Ten wrong ways: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.
210What ten things make things worse? Ten ways of doing unskillful deeds: killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
211What ten things lead to distinction? Ten ways of doing skillful deeds: refraining from killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
212What ten things are hard to comprehend? Ten noble abodes. A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
213And how has a mendicant given up five factors? It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That’s how a mendicant has given up five factors.
214And how does a mendicant possess six factors? A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body … Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. That’s how a mendicant possesses six factors.
215And how does a mendicant have a single guard? It’s when a mendicant’s heart is guarded by mindfulness. That’s how a mendicant has a single guard.
216And how does a mendicant have four supports? After reflection, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. That’s how a mendicant has four supports.
217And how has a mendicant eliminated idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these. That’s how a mendicant has eliminated idiosyncratic interpretations of the truth.
218And how has a mendicant totally given up searching? It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. That’s how a mendicant has totally given up searching.
219And how does a mendicant have unsullied intentions? It’s when they’ve given up sensual, malicious, and cruel intentions. That’s how a mendicant has unsullied intentions.
220And how has a mendicant stilled the physical process? Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how a mendicant has stilled the physical process.
221And how is a mendicant well freed in mind? It’s when a mendicant’s mind is freed from greed, hate, and delusion. That’s how a mendicant is well freed in mind.
222And how is a mendicant well freed by wisdom? It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’ That’s how a mendicant’s mind is well freed by wisdom.
223What ten things should be produced? Ten perceptions: the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation.
224What ten things should be directly known? Ten grounds for wearing away. For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. For one of right intention, wrong intention is worn away. … For one of right speech, wrong speech is worn away. … For one of right action, wrong action is worn away. … For one of right livelihood, wrong livelihood is worn away. … For one of right effort, wrong effort is worn away. … For one of right mindfulness, wrong mindfulness is worn away. … For one of right immersion, wrong immersion is worn away. … For one of right knowledge, wrong knowledge is worn away. … For one of right freedom, wrong freedom is worn away. And the many bad, unskillful qualities that arise because of wrong freedom are worn away.
225What ten things should be realized? Ten qualities of an adept: an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.
226So these hundred things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.”
This is what Venerable Sāriputta said. Satisfied, the mendicants were happy with what Sāriputta said.
The Long Discourses are completed.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Tatra kho āyasmā sāriputto bhikkhū āmantesi: "āvuso bhikkhave"ti.
"Āvuso"ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
2"Dasuttaraṁ pavakkhāmi,
dhammaṁ nibbānapattiyā;
Dukkhassantakiriyāya,
sabbaganthappamocanaṁ.
1. Eko dhammo
3Eko, āvuso, dhammo bahukāro, eko dhammo bhāvetabbo, eko dhammo pariññeyyo, eko dhammo pahātabbo, eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo, eko dhammo duppaṭivijjho, eko dhammo uppādetabbo, eko dhammo abhiññeyyo, eko dhammo sacchikātabbo.
4Katamo eko dhammo bahukāro? Appamādo kusalesu dhammesu. Ayaṁ eko dhammo bahukāro. (1)
5Katamo eko dhammo bhāvetabbo? Kāyagatāsati sātasahagatā. Ayaṁ eko dhammo bhāvetabbo. (2)
6Katamo eko dhammo pariññeyyo? Phasso sāsavo upādāniyo. Ayaṁ eko dhammo pariññeyyo. (3)
7Katamo eko dhammo pahātabbo? Asmimāno. Ayaṁ eko dhammo pahātabbo. (4)
8Katamo eko dhammo hānabhāgiyo? Ayoniso manasikāro. Ayaṁ eko dhammo hānabhāgiyo. (5)
9Katamo eko dhammo visesabhāgiyo? Yoniso manasikāro. Ayaṁ eko dhammo visesabhāgiyo. (6)
10Katamo eko dhammo duppaṭivijjho? Ānantariko cetosamādhi. Ayaṁ eko dhammo duppaṭivijjho. (7)
11Katamo eko dhammo uppādetabbo? Akuppaṁ ñāṇaṁ. Ayaṁ eko dhammo uppādetabbo. (8)
12Katamo eko dhammo abhiññeyyo? Sabbe sattā āhāraṭṭhitikā. Ayaṁ eko dhammo abhiññeyyo. (9)
13Katamo eko dhammo sacchikātabbo? Akuppā cetovimutti. Ayaṁ eko dhammo sacchikātabbo. (10)
14Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
2. Dve dhammā
15Dve dhammā bahukārā, dve dhammā bhāvetabbā, dve dhammā pariññeyyā, dve dhammā pahātabbā, dve dhammā hānabhāgiyā, dve dhammā visesabhāgiyā, dve dhammā duppaṭivijjhā, dve dhammā uppādetabbā, dve dhammā abhiññeyyā, dve dhammā sacchikātabbā.
16Katame dve dhammā bahukārā? Sati ca sampajaññañca. Ime dve dhammā bahukārā. (1)
17Katame dve dhammā bhāvetabbā? Samatho ca vipassanā ca. Ime dve dhammā bhāvetabbā. (2)
18Katame dve dhammā pariññeyyā? Nāmañca rūpañca. Ime dve dhammā pariññeyyā. (3)
19Katame dve dhammā pahātabbā? Avijjā ca bhavataṇhā ca. Ime dve dhammā pahātabbā. (4)
20Katame dve dhammā hānabhāgiyā? Dovacassatā ca pāpamittatā ca. Ime dve dhammā hānabhāgiyā. (5)
21Katame dve dhammā visesabhāgiyā? Sovacassatā ca kalyāṇamittatā ca. Ime dve dhammā visesabhāgiyā. (6)
22Katame dve dhammā duppaṭivijjhā? Yo ca hetu yo ca paccayo sattānaṁ saṅkilesāya, yo ca hetu yo ca paccayo sattānaṁ visuddhiyā. Ime dve dhammā duppaṭivijjhā. (7)
23Katame dve dhammā uppādetabbā? Dve ñāṇāni — khaye ñāṇaṁ, anuppāde ñāṇaṁ. Ime dve dhammā uppādetabbā. (8)
24Katame dve dhammā abhiññeyyā? Dve dhātuyo — saṅkhatā ca dhātu asaṅkhatā ca dhātu. Ime dve dhammā abhiññeyyā. (9)
25Katame dve dhammā sacchikātabbā? Vijjā ca vimutti ca. Ime dve dhammā sacchikātabbā. (10)
26Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
3. Tayo dhammā
27Tayo dhammā bahukārā, tayo dhammā bhāvetabbā … pe … tayo dhammā sacchikātabbā.
28Katame tayo dhammā bahukārā? Sappurisasaṁsevo, saddhammassavanaṁ, dhammānudhammappaṭipatti. Ime tayo dhammā bahukārā. (1)
29Katame tayo dhammā bhāvetabbā? Tayo samādhī — savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. Ime tayo dhammā bhāvetabbā. (2)
30Katame tayo dhammā pariññeyyā? Tisso vedanā — sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ime tayo dhammā pariññeyyā. (3)
31Katame tayo dhammā pahātabbā? Tisso taṇhā — kāmataṇhā, bhavataṇhā, vibhavataṇhā. Ime tayo dhammā pahātabbā. (4)
32Katame tayo dhammā hānabhāgiyā? Tīṇi akusalamūlāni — lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. Ime tayo dhammā hānabhāgiyā. (5)
33Katame tayo dhammā visesabhāgiyā? Tīṇi kusalamūlāni — alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. Ime tayo dhammā visesabhāgiyā. (6)
34Katame tayo dhammā duppaṭivijjhā? Tisso nissaraṇiyā dhātuyo — kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ. Ime tayo dhammā duppaṭivijjhā. (7)
35Katame tayo dhammā uppādetabbā? Tīṇi ñāṇāni — atītaṁse ñāṇaṁ, anāgataṁse ñāṇaṁ, paccuppannaṁse ñāṇaṁ. Ime tayo dhammā uppādetabbā. (8)
36Katame tayo dhammā abhiññeyyā? Tisso dhātuyo — kāmadhātu, rūpadhātu, arūpadhātu. Ime tayo dhammā abhiññeyyā. (9)
37Katame tayo dhammā sacchikātabbā? Tisso vijjā — pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā. Ime tayo dhammā sacchikātabbā. (10)
38Iti ime tiṁsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
4. Cattāro dhammā
39Cattāro dhammā bahukārā, cattāro dhammā bhāvetabbā … pe … cattāro dhammā sacchikātabbā.
40Katame cattāro dhammā bahukārā? Cattāri cakkāni — patirūpadesavāso,sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā. Ime cattāro dhammā bahukārā. (1)
41Katame cattāro dhammā bhāvetabbā? Cattāro satipaṭṭhānā — idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Vedanāsu … pe … citte … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ime cattāro dhammā bhāvetabbā. (2)
42Katame cattāro dhammā pariññeyyā? Cattāro āhārā — kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Ime cattāro dhammā pariññeyyā. (3)
43Katame cattāro dhammā pahātabbā? Cattāro oghā — kāmogho, bhavogho, diṭṭhogho, avijjogho. Ime cattāro dhammā pahātabbā. (4)
44Katame cattāro dhammā hānabhāgiyā? Cattāro yogā — kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. Ime cattāro dhammā hānabhāgiyā. (5)
45Katame cattāro dhammā visesabhāgiyā? Cattāro visaṁyogā — kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo. Ime cattāro dhammā visesabhāgiyā. (6)
46Katame cattāro dhammā duppaṭivijjhā? Cattāro samādhī — hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. Ime cattāro dhammā duppaṭivijjhā. (7)
47Katame cattāro dhammā uppādetabbā? Cattāri ñāṇāni — dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ. Ime cattāro dhammā uppādetabbā. (8)
48Katame cattāro dhammā abhiññeyyā? Cattāri ariyasaccāni — dukkhaṁ ariyasaccaṁ,dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Ime cattāro dhammā abhiññeyyā. (9)
49Katame cattāro dhammā sacchikātabbā? Cattāri sāmaññaphalāni — sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ. Ime cattāro dhammā sacchikātabbā. (10)
50Iti ime cattārīsadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
5. Pañca dhammā
51Pañca dhammā bahukārā … pe … pañca dhammā sacchikātabbā.
52Katame pañca dhammā bahukārā? Pañca padhāniyaṅgāni — idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: 'itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā'ti. Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Asaṭho hoti amāyāvī yathābhūtamattānaṁ āvīkattā satthari vā viññūsu vā sabrahmacārīsu. Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Ime pañca dhammā bahukārā. (1)
53Katame pañca dhammā bhāvetabbā? Pañcaṅgiko sammāsamādhi — pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ. Ime pañca dhammā bhāvetabbā. (2)
54Katame pañca dhammā pariññeyyā? Pañcupādānakkhandhā — rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho. Ime pañca dhammā pariññeyyā. (3)
55Katame pañca dhammā pahātabbā? Pañca nīvaraṇāni — kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. Ime pañca dhammā pahātabbā. (4)
56Katame pañca dhammā hānabhāgiyā? Pañca cetokhilā — idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ paṭhamo cetokhilo. Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati … pe … saṅghe kaṅkhati vicikicchati … pe … sikkhāya kaṅkhati vicikicchati … pe … sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ pañcamo cetokhilo. Ime pañca dhammā hānabhāgiyā. (5)
57Katame pañca dhammā visesabhāgiyā? Pañcindriyāni — saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Ime pañca dhammā visesabhāgiyā. (6)
58Katame pañca dhammā duppaṭivijjhā? Pañca nissaraṇiyā dhātuyo — idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi. Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ kāmānaṁ nissaraṇaṁ. (7.1)
59Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena. Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ byāpādassa nissaraṇaṁ. (7.2)
60Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya. Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ vihesāya nissaraṇaṁ. (7.3)
61Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi. Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ rūpānaṁ nissaraṇaṁ. (7.4)
62Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena. Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ sakkāyassa nissaraṇaṁ. Ime pañca dhammā duppaṭivijjhā. (7.5)
63Katame pañca dhammā uppādetabbā? Pañca ñāṇiko sammāsamādhi:
'ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko'ti paccattaṁyeva ñāṇaṁ uppajjati.
'Ayaṁ samādhi ariyo nirāmiso'ti paccattaññeva ñāṇaṁ uppajjati.
'Ayaṁ samādhi akāpurisasevito'ti paccattaṁyeva ñāṇaṁ uppajjati.
'Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato'ti paccattaṁyeva ñāṇaṁ uppajjati.
'So kho panāhaṁ imaṁ samādhiṁ satova samāpajjāmi sato vuṭṭhahāmī'ti paccattaṁyeva ñāṇaṁ uppajjati. Ime pañca dhammā uppādetabbā. (8)
64Katame pañca dhammā abhiññeyyā? Pañca vimuttāyatanāni — idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ paṭhamaṁ vimuttāyatanaṁ. (9.1)
65Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ dutiyaṁ vimuttāyatanaṁ. (9.2)
66Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti. Api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ tatiyaṁ vimuttāyatanaṁ. (9.3)
67Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. Api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ catutthaṁ vimuttāyatanaṁ. (9.4)
68Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammappaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ pañcamaṁ vimuttāyatanaṁ. Ime pañca dhammā abhiññeyyā. (9.5)
69Katame pañca dhammā sacchikātabbā? Pañca dhammakkhandhā — sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho. Ime pañca dhammā sacchikātabbā. (10)
70Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
6. Cha dhammā
71Cha dhammā bahukārā … pe … cha dhammā sacchikātabbā.
72Katame cha dhammā bahukārā? Cha sāraṇīyā dhammā. Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (1.1)
73Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ … pe … ekībhāvāya saṁvattati. (1.2)
74Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ … pe … ekībhāvāya saṁvattati. (1.3)
75Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṁvattati. (1.4)
76Puna caparaṁ, āvuso, bhikkhu, yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṁvattati. (1.5)
77Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo, saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Ime cha dhammā bahukārā. (1.6)
78Katame cha dhammā bhāvetabbā? Cha anussatiṭṭhānāni — buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati. Ime cha dhammā bhāvetabbā. (2)
79Katame cha dhammā pariññeyyā? Cha ajjhattikāni āyatanāni — cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. Ime cha dhammā pariññeyyā. (3)
80Katame cha dhammā pahātabbā? Cha taṇhākāyā — rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ime cha dhammā pahātabbā. (4)
81Katame cha dhammā hānabhāgiyā? Cha agāravā — idhāvuso, bhikkhu satthari agāravo viharati appatisso. Dhamme … pe … saṅghe … sikkhāya … appamāde … paṭisanthāre agāravo viharati appatisso. Ime cha dhammā hānabhāgiyā. (5)
82Katame cha dhammā visesabhāgiyā? Cha gāravā — idhāvuso, bhikkhu satthari sagāravo viharati sappatisso. Dhamme … pe … saṅghe … sikkhāya … appamāde … paṭisanthāre sagāravo viharati sappatisso. Ime cha dhammā visesabhāgiyā. (6)
83Katame cha dhammā duppaṭivijjhā? Cha nissaraṇiyā dhātuyo — idhāvuso, bhikkhu evaṁ vadeyya: 'mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī'ti. So 'mā hevan'tissa vacanīyo 'māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ āvuso anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassatīti, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettācetovimuttī'ti. (7.1)
84Idha panāvuso, bhikkhu evaṁ vadeyya: 'karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī'ti. So: 'mā hevan'tissa vacanīyo, 'māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi … pe … nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇācetovimuttī'ti. (7.2)
85Idha panāvuso, bhikkhu evaṁ vadeyya: 'muditā hi kho me cetovimutti bhāvitā … pe … atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī'ti. So: 'mā hevan'tissa vacanīyo 'māyasmā evaṁ avaca … pe … nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditācetovimuttī'ti. (7.3)
86Idha panāvuso, bhikkhu evaṁ vadeyya: 'upekkhā hi kho me cetovimutti bhāvitā … pe … atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī'ti. So: 'mā hevan'tissa vacanīyo 'māyasmā evaṁ avaca … pe … nissaraṇaṁ hetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī'ti. (7.4)
87Idha panāvuso, bhikkhu evaṁ vadeyya: 'animittā hi kho me cetovimutti bhāvitā … pe … atha ca pana me nimittānusāri viññāṇaṁ hotī'ti. So: 'mā hevan'tissa vacanīyo 'māyasmā evaṁ avaca … pe … nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittā cetovimuttī'ti. (7.5)
88Idha panāvuso, bhikkhu evaṁ vadeyya: 'asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi, atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī'ti. So: 'mā hevan'tissa vacanīyo 'māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ, āvuso, anavakāso yaṁ asmīti vigate ayamahamasmīti asamanupassato. Atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto'ti. Ime cha dhammā duppaṭivijjhā. (7.6)
89Katame cha dhammā uppādetabbā? Cha satatavihārā. Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā … pe … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Ime cha dhammā uppādetabbā. (8)
90Katame cha dhammā abhiññeyyā? Cha anuttariyāni — dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ. Ime cha dhammā abhiññeyyā. (9)
91Katame cha dhammā sacchikātabbā? Cha abhiññā — idhāvuso, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti —
ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. (10.1)
92Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca. (10.2)
93Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti, sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti … pe … avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti. (10.3)
94So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ — ekampi jātiṁ … pe … iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. (10.4)
95Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti … pe … (10.5)
96Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ime cha dhammā sacchikātabbā. (10.6)
97Iti ime saṭṭhi dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
7. Satta dhammā
98Satta dhammā bahukārā … pe … satta dhammā sacchikātabbā.
99Katame satta dhammā bahukārā? Satta ariyadhanāni — saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ. Ime satta dhammā bahukārā. (1)
100Katame satta dhammā bhāvetabbā? Satta sambojjhaṅgā — satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo. Ime satta dhammā bhāvetabbā. (2)
101Katame satta dhammā pariññeyyā? Satta viññāṇaṭṭhitiyo — santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamā viññāṇaṭṭhiti. (3.1)
102Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyā viññāṇaṭṭhiti. (3.2)
103Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṁ tatiyā viññāṇaṭṭhiti. (3.3)
104Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṁ catutthī viññāṇaṭṭhiti. (3.4)
105Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā … pe … 'ananto ākāso'ti ākāsānañcāyatanūpagā. Ayaṁ pañcamī viññāṇaṭṭhiti. (3.5)
106Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanūpagā. Ayaṁ chaṭṭhī viññāṇaṭṭhiti. (3.6)
107Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanūpagā. Ayaṁ sattamī viññāṇaṭṭhiti. Ime satta dhammā pariññeyyā. (3.7)
108Katame satta dhammā pahātabbā? Sattānusayā — kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. Ime satta dhammā pahātabbā. (4)
109Katame satta dhammā hānabhāgiyā? Satta asaddhammā — idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. Ime satta dhammā hānabhāgiyā. (5)
110Katame satta dhammā visesabhāgiyā? Satta saddhammā — idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. Ime satta dhammā visesabhāgiyā. (6)
111Katame satta dhammā duppaṭivijjhā? Satta sappurisadhammā — idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca. Ime satta dhammā duppaṭivijjhā. (7)
112Katame satta dhammā uppādetabbā? Satta saññā — aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. Ime satta dhammā uppādetabbā. (8)
113Katame satta dhammā abhiññeyyā? Satta niddasavatthūni — idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo. Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo. Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo. Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo. Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo. Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo. Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo. Ime satta dhammā abhiññeyyā. (9)
114Katame satta dhammā sacchikātabbā? Satta khīṇāsavabalāni — idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Yaṁpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: 'khīṇā me āsavā'ti. (10.1)
115Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Yaṁpāvuso … pe … 'khīṇā me āsavā'ti. (10.2)
116Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi. Yaṁpāvuso … pe … 'khīṇā me āsavā'ti. (10.3)
117Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yaṁpāvuso … pe … 'khīṇā me āsavā'ti. (10.4)
118Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni. Yaṁpāvuso … pe … 'khīṇā me āsavā'ti. (10.5)
119Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno satta bojjhaṅgā bhāvitā honti subhāvitā. Yaṁpāvuso … pe … 'khīṇā me āsavā'ti. (10.6)
120Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yaṁpāvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: 'khīṇā me āsavā'ti. Ime satta dhammā sacchikātabbā. (10.7)
121Itime sattati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
Paṭhamabhāṇavāro niṭṭhito.
8. Aṭṭha dhammā
122Aṭṭha dhammā bahukārā … pe … aṭṭha dhammā sacchikātabbā.
123Katame aṭṭha dhammā bahukārā? Aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattanti. Katame aṭṭha? Idhāvuso, bhikkhu satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Ayaṁ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. (1.1)
124Taṁ kho pana satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: 'idaṁ, bhante, kathaṁ? Imassa ko attho'ti? Tassa te āyasmanto avivaṭañceva vivaranti,anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. Ayaṁ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya bhāvanāya pāripūriyā saṁvattati. (1.2)
125Taṁ kho pana dhammaṁ sutvā dvayena vūpakāsena sampādeti — kāyavūpakāsena ca cittavūpakāsena ca. Ayaṁ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. (1.3)
126Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Ayaṁ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. (1.4)
127Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Ayaṁ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. (1.5)
128Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Ayaṁ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. (1.6)
129Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. Cirakatampi cirabhāsitampi saritā anussaritā. Ayaṁ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. (1.7)
130Puna caparaṁ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati: 'iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo; iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo; iti saññā iti saññāya samudayo iti saññāya atthaṅgamo; iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo'ti. Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. Ime aṭṭha dhammā bahukārā. (1.8)
131Katame aṭṭha dhammā bhāvetabbā? Ariyo aṭṭhaṅgiko maggo seyyathidaṁ — sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ime aṭṭha dhammā bhāvetabbā. (2)
132Katame aṭṭha dhammā pariññeyyā? Aṭṭha lokadhammā — lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca. Ime aṭṭha dhammā pariññeyyā. (3)
133Katame aṭṭha dhammā pahātabbā? Aṭṭha micchattā — micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi. Ime aṭṭha dhammā pahātabbā. (4)
134Katame aṭṭha dhammā hānabhāgiyā? Aṭṭha kusītavatthūni. Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, tassa evaṁ hoti: 'kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī'ti. So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ paṭhamaṁ kusītavatthu. (5.1)
135Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. Tassa evaṁ hoti: 'ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī'ti. So nipajjati, na vīriyaṁ ārabhati … pe … idaṁ dutiyaṁ kusītavatthu. (5.2)
136Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṁ hoti: 'maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī'ti. So nipajjati, na vīriyaṁ ārabhati … pe … idaṁ tatiyaṁ kusītavatthu. (5.3)
137Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṁ hoti: 'ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī'ti. So nipajjati, na vīriyaṁ ārabhati … pe … idaṁ catutthaṁ kusītavatthu. (5.4)
138Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: 'ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī'ti … pe … idaṁ pañcamaṁ kusītavatthu. (5.5)
139Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: 'ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī'ti. So nipajjati … pe … idaṁ chaṭṭhaṁ kusītavatthu. (5.6)
140Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho, tassa evaṁ hoti: 'uppanno kho me ayaṁ appamattako ābādho atthi kappo nipajjituṁ, handāhaṁ nipajjāmī'ti. So nipajjati … pe … idaṁ sattamaṁ kusītavatthu. (5.7)
141Puna caparaṁ, āvuso, bhikkhu gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṁ hoti: 'ahaṁ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī'ti. So nipajjati … pe … idaṁ aṭṭhamaṁ kusītavatthu. Ime aṭṭha dhammā hānabhāgiyā. (5.8)
142Katame aṭṭha dhammā visesabhāgiyā? Aṭṭha ārambhavatthūni. Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, tassa evaṁ hoti: 'kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā'ti. So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ paṭhamaṁ ārambhavatthu. (6.1)
143Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. Tassa evaṁ hoti: 'ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi … pe … idaṁ dutiyaṁ ārambhavatthu. (6.2)
144Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṁ hoti: 'maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi … pe … idaṁ tatiyaṁ ārambhavatthu. (6.3)
145Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṁ hoti: 'ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi … pe … idaṁ catutthaṁ ārambhavatthu. (6.4)
146Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: 'ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārabhāmi … pe … idaṁ pañcamaṁ ārambhavatthu. (6.5)
147Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa evaṁ hoti: 'ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi … pe … idaṁ chaṭṭhaṁ ārambhavatthu. (6.6)
148Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṁ hoti: 'uppanno kho me ayaṁ appamattako ābādho ṭhānaṁ kho panetaṁ vijjati, yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi … pe … idaṁ sattamaṁ ārambhavatthu. (6.7)
149Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṁ hoti: 'ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati, yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā'ti. So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṁ aṭṭhamaṁ ārambhavatthu. Ime aṭṭha dhammā visesabhāgiyā. (6.8)
150Katame aṭṭha dhammā duppaṭivijjhā? Aṭṭha akkhaṇā asamayā brahmacariyavāsāya. Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo nirayaṁ upapanno hoti. Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya. (7.1)
151Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo tiracchānayoniṁ upapanno hoti. Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya. (7.2)
152Puna caparaṁ … pe … pettivisayaṁ upapanno hoti. Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya. (7.3)
153Puna caparaṁ … pe … aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti. Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya. (7.4)
154Puna caparaṁ … pe … paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya. (7.5)
155Puna caparaṁ … pe … ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano: 'natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī'ti. Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya. (7.6)
156Puna caparaṁ … pe … ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya. (7.7)
157Puna caparaṁ … pe … ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. Ime aṭṭha dhammā duppaṭivijjhā. (7.8)
158Katame aṭṭha dhammā uppādetabbā? Aṭṭha mahāpurisavitakkā — appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa. Santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa. Pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa. Āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa. Upaṭṭhitasatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa. Samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa.Paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassa. Nippapañcassāyaṁ dhammo, nāyaṁ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā. (8)
159Katame aṭṭha dhammā abhiññeyyā? Aṭṭha abhibhāyatanāni — ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti — evaṁsaññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ. (9.1)
160Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti — evaṁsaññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ. (9.2)
161Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti — evaṁsaññī hoti. Idaṁ tatiyaṁ abhibhāyatanaṁ. (9.3)
162Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti — evaṁsaññī hoti. Idaṁ catutthaṁ abhibhāyatanaṁ. (9.4)
163Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ pañcamaṁ abhibhāyatanaṁ. (9.5)
164Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ chaṭṭhaṁ abhibhāyatanaṁ. (9.6)
165Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ sattamaṁ abhibhāyatanaṁ. (9.7)
166Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṁsaññī hoti. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. Ime aṭṭha dhammā abhiññeyyā. (9.8)
167Katame aṭṭha dhammā sacchikātabbā? Aṭṭha vimokkhā — rūpī rūpāni passati. Ayaṁ paṭhamo vimokkho. (10.1)
168Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati. Ayaṁ dutiyo vimokkho. (10.2)
169Subhanteva adhimutto hoti. Ayaṁ tatiyo vimokkho. (10.3)
170Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṁ upasampajja viharati. Ayaṁ catuttho vimokkho. (10.4)
171Sabbaso ākāsānañcāyatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanaṁ upasampajja viharati. Ayaṁ pañcamo vimokkho. (10.5)
172Sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ chaṭṭho vimokkho. (10.6)
173Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ sattamo vimokkho. (10.7)
174Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Ayaṁ aṭṭhamo vimokkho. Ime aṭṭha dhammā sacchikātabbā. (10.8)
175Iti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
9. Nava dhammā
176Nava dhammā bahukārā … pe … nava dhammā sacchikātabbā.
177Katame nava dhammā bahukārā? Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati, samāhite citte yathābhūtaṁ jānāti passati, yathābhūtaṁ jānaṁ passaṁ nibbindati, nibbindaṁ virajjati, virāgā vimuccati. Ime nava dhammā bahukārā. (1)
178Katame nava dhammā bhāvetabbā? Nava pārisuddhipadhāniyaṅgāni — sīlavisuddhi pārisuddhipadhāniyaṅgaṁ, cittavisuddhi pārisuddhipadhāniyaṅgaṁ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṁ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṁ, maggāmaggañāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paññāvisuddhi pārisuddhipadhāniyaṅgaṁ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṁ. Ime nava dhammā bhāvetabbā. (2)
179Katame nava dhammā pariññeyyā? Nava sattāvāsā — santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamo sattāvāso. (3.1)
180Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyo sattāvāso. (3.2)
181Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṁ tatiyo sattāvāso. (3.3)
182Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṁ catuttho sattāvāso. (3.4)
183Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. Ayaṁ pañcamo sattāvāso. (3.5)
184Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanūpagā. Ayaṁ chaṭṭho sattāvāso. (3.6)
185Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanūpagā. Ayaṁ sattamo sattāvāso. (3.7)
186Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanūpagā. Ayaṁ aṭṭhamo sattāvāso. (3.8)
187Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. Ayaṁ navamo sattāvāso. (3.9) Ime nava dhammā pariññeyyā.
188Katame nava dhammā pahātabbā? Nava taṇhāmūlakā dhammā — taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho,ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. Ime nava dhammā pahātabbā. (4)
189Katame nava dhammā hānabhāgiyā? Nava āghātavatthūni: 'anatthaṁ me acarī'ti āghātaṁ bandhati, 'anatthaṁ me caratī'ti āghātaṁ bandhati, 'anatthaṁ me carissatī'ti āghātaṁ bandhati; 'piyassa me manāpassa anatthaṁ acarī'ti āghātaṁ bandhati … pe … 'anatthaṁ caratī'ti āghātaṁ bandhati … pe … 'anatthaṁ carissatī'ti āghātaṁ bandhati; 'appiyassa me amanāpassa atthaṁ acarī'ti āghātaṁ bandhati … pe … 'atthaṁ caratī'ti āghātaṁ bandhati … pe … 'atthaṁ carissatī'ti āghātaṁ bandhati. Ime nava dhammā hānabhāgiyā. (5)
190Katame nava dhammā visesabhāgiyā? Nava āghātapaṭivinayā: 'anatthaṁ me acari, taṁ kutettha labbhā'ti āghātaṁ paṭivineti; 'anatthaṁ me carati, taṁ kutettha labbhā'ti āghātaṁ paṭivineti; 'anatthaṁ me carissati, taṁ kutettha labbhā'ti āghātaṁ paṭivineti; 'piyassa me manāpassa anatthaṁ acari … pe … anatthaṁ carati … pe … anatthaṁ carissati, taṁ kutettha labbhā'ti āghātaṁ paṭivineti; 'appiyassa me amanāpassa atthaṁ acari … pe … atthaṁ carati … pe … atthaṁ carissati, taṁ kutettha labbhā'ti āghātaṁ paṭivineti. Ime nava dhammā visesabhāgiyā. (6)
191Katame nava dhammā duppaṭivijjhā? Nava nānattā — dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ . Ime nava dhammā duppaṭivijjhā. (7)
192Katame nava dhammā uppādetabbā? Nava saññā — asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. Ime nava dhammā uppādetabbā. (8)
193Katame nava dhammā abhiññeyyā? Nava anupubbavihārā — idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā … pe … dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā … pe … tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā … pe … catutthaṁ jhānaṁ upasampajja viharati. Sabbaso rūpasaññānaṁ samatikkamā … pe … ākāsānañcāyatanaṁ upasampajja viharati. Sabbaso ākāsānañcāyatanaṁ samatikkamma 'anantaṁ viññāṇan'ti viññāṇañcāyatanaṁ upasampajja viharati. Sabbaso viññāṇañcāyatanaṁ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṁ upasampajja viharati. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Ime nava dhammā abhiññeyyā. (9)
194Katame nava dhammā sacchikātabbā? Nava anupubbanirodhā — paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti, dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti, tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti, catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti, ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti, viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti, ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti, nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti, saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. Ime nava dhammā sacchikātabbā. (10)
195Iti ime navuti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
10. Dasa dhammā
196Dasa dhammā bahukārā … pe … dasa dhammā sacchikātabbā.
197Katame dasa dhammā bahukārā? Dasa nāthakaraṇā dhammā — idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Yaṁpāvuso, bhikkhu sīlavā hoti … pe … sikkhati sikkhāpadesu. Ayampi dhammo nāthakaraṇo. (1.1)
198Puna caparaṁ, āvuso, bhikkhu bahussuto … pe … diṭṭhiyā suppaṭividdhā. Yaṁpāvuso, bhikkhu bahussuto … pe … ayampi dhammo nāthakaraṇo. (1.2)
199Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yaṁpāvuso, bhikkhu … pe … kalyāṇasampavaṅko. Ayampi dhammo nāthakaraṇo. (1.3)
200Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṁ. Yaṁpāvuso, bhikkhu … pe … anusāsaniṁ. Ayampi dhammo nāthakaraṇo. (1.4)
201Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ, alaṁ saṁvidhātuṁ. Yaṁpāvuso, bhikkhu … pe … alaṁ saṁvidhātuṁ. Ayampi dhammo nāthakaraṇo. (1.5)
202Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. Yaṁpāvuso, bhikkhu … pe … uḷārapāmojjo. Ayampi dhammo nāthakaraṇo. (1.6)
203Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Yaṁpāvuso, bhikkhu … pe … ayampi dhammo nāthakaraṇo. (1.7)
204Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati … pe … kusalesu dhammesu. Yaṁpāvuso, bhikkhu … pe … ayampi dhammo nāthakaraṇo. (1.8)
205Puna caparaṁ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yaṁpāvuso, bhikkhu … pe … ayampi dhammo nāthakaraṇo. (1.9)
206Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yaṁpāvuso, bhikkhu … pe … ayampi dhammo nāthakaraṇo. Ime dasa dhammā bahukārā. (1.10)
207Katame dasa dhammā bhāvetabbā? Dasa kasiṇāyatanāni — pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Āpokasiṇameko sañjānāti … pe … tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Ime dasa dhammā bhāvetabbā. (2)
208Katame dasa dhammā pariññeyyā? Dasāyatanāni — cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ. Ime dasa dhammā pariññeyyā. (3)
209Katame dasa dhammā pahātabbā? Dasa micchattā — micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti. Ime dasa dhammā pahātabbā. (4)
210Katame dasa dhammā hānabhāgiyā? Dasa akusalakammapathā — pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. Ime dasa dhammā hānabhāgiyā. (5)
211Katame dasa dhammā visesabhāgiyā? Dasa kusalakammapathā — pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. Ime dasa dhammā visesabhāgiyā. (6)
212Katame dasa dhammā duppaṭivijjhā? Dasa ariyavāsā — idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.
213Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti? Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti. (7.1)
214Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā … pe … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti. (7.2)
215Kathañcāvuso, bhikkhu ekārakkho hoti? Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti. Evaṁ kho, āvuso, bhikkhu ekārakkho hoti. (7.3)
216Kathañcāvuso, bhikkhu caturāpasseno hoti? Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti. (7.4)
217Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti. (7.5)
218Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti? Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti. (7.6)
219Kathañcāvuso, bhikkhu anāvilasaṅkappā hoti? Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti. Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti. (7.7)
220Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti? Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti. (7.8)
221Kathañcāvuso, bhikkhu suvimuttacitto hoti? Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti. Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti. (7.9)
222Kathañcāvuso, bhikkhu suvimuttapañño hoti? Idhāvuso, bhikkhu 'rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo'ti pajānāti. 'Doso me pahīno … pe … āyatiṁ anuppādadhammo'ti pajānāti. 'Moho me pahīno … pe … āyatiṁ anuppādadhammo'ti pajānāti. Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti. Ime dasa dhammā duppaṭivijjhā. (7.10)
223Katame dasa dhammā uppādetabbā? Dasa saññā — asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. Ime dasa dhammā uppādetabbā. (8)
224Katame dasa dhammā abhiññeyyā? Dasa nijjaravatthūni — sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. Sammāsaṅkappassa micchāsaṅkappo … pe … sammāvācassa micchāvācā … sammākammantassa micchākammanto … sammāājīvassa micchāājīvo … sammāvāyāmassa micchāvāyāmo … sammāsatissa micchāsati … sammāsamādhissa micchāsamādhi … sammāñāṇassa micchāñāṇaṁ nijjiṇṇaṁ hoti. Sammāvimuttissa micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. Ime dasa dhammā abhiññeyyā. (9)
225Katame dasa dhammā sacchikātabbā? Dasa asekkhā dhammā — asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti. Ime dasa dhammā sacchikātabbā. (10)
226Iti ime satadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā"ti.
Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Dasuttarasuttaṁ niṭṭhitaṁ ekādasamaṁ.
Pāthikavaggo niṭṭhito.
227Pāthiko ca udumbaraṁ,
cakkavatti aggaññakaṁ;
Sampasādanapāsādaṁ,
mahāpurisalakkhaṇaṁ.
228Siṅgālāṭānāṭiyakaṁ,
saṅgīti ca dasuttaraṁ;
Ekādasahi suttehi,
pāthikavaggoti vuccati.
Pāthikavaggapāḷi niṭṭhitā.
Tīhi vaggehi paṭimaṇḍito sakalo
dīghanikāyo samatto.