{"id":"dn34","title":"Up to Ten","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"dn34","title":"Up to Ten","units":[{"id":"dn34:0","sourceIds":["dn34:0.1","dn34:0.2"],"kind":"text","text":{"pi":"Dīgha Nikāya 34\nDasuttarasutta","en":"Long Discourses 34\nUp to Ten"}},{"id":"dn34:1.1","sourceIds":["dn34:1.1.1","dn34:1.1.2","dn34:1.1.3","dn34:1.1.4","dn34:1.1.5","dn34:1.1.6","dn34:1.1.7","dn34:1.1.8","dn34:1.1.9","dn34:1.1.10"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.\nTatra kho āyasmā sāriputto bhikkhū āmantesi:\n“āvuso bhikkhave”ti.\n“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.\nĀyasmā sāriputto etadavoca:\n“Dasuttaraṁ pavakkhāmi,\ndhammaṁ nibbānapattiyā;\nDukkhassantakiriyāya,\nsabbaganthappamocanaṁ.","en":"So I have heard.\nAt 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.\nThere Sāriputta addressed the mendicants:\n“Reverends, mendicants!”\n“Reverend,” they replied.\nSāriputta said this:\n“I will relate the teachings\nup to ten for attaining extinguishment,\nfor making an end of suffering,\nthe release from all ties."}},{"id":"dn34:1.2","sourceIds":["dn34:1.2.0","dn34:1.2.1","dn34:1.2.2","dn34:1.2.3","dn34:1.2.4","dn34:1.2.5","dn34:1.2.6","dn34:1.2.7","dn34:1.2.8","dn34:1.2.9","dn34:1.2.10","dn34:1.2.11","dn34:1.2.12","dn34:1.2.13","dn34:1.2.14","dn34:1.2.15","dn34:1.2.16","dn34:1.2.17","dn34:1.2.18","dn34:1.2.19","dn34:1.2.20","dn34:1.2.21","dn34:1.2.22","dn34:1.2.23","dn34:1.2.24","dn34:1.2.25","dn34:1.2.26","dn34:1.2.27","dn34:1.2.28","dn34:1.2.29","dn34:1.2.30","dn34:1.2.31","dn34:1.2.32"],"kind":"text","text":{"pi":"1. Eko dhammo\nEko, 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.\nKatamo eko dhammo bahukāro?\nAppamādo kusalesu dhammesu.\nAyaṁ eko dhammo bahukāro.\nKatamo eko dhammo bhāvetabbo?\nKāyagatāsati sātasahagatā.\nAyaṁ eko dhammo bhāvetabbo.\nKatamo eko dhammo pariññeyyo?\nPhasso sāsavo upādāniyo.\nAyaṁ eko dhammo pariññeyyo.\nKatamo eko dhammo pahātabbo?\nAsmimāno.\nAyaṁ eko dhammo pahātabbo.\nKatamo eko dhammo hānabhāgiyo?\nAyoniso manasikāro.\nAyaṁ eko dhammo hānabhāgiyo.\nKatamo eko dhammo visesabhāgiyo?\nYoniso manasikāro.\nAyaṁ eko dhammo visesabhāgiyo.\nKatamo eko dhammo duppaṭivijjho?\nĀnantariko cetosamādhi.\nAyaṁ eko dhammo duppaṭivijjho.\nKatamo eko dhammo uppādetabbo?\nAkuppaṁ ñāṇaṁ.\nAyaṁ eko dhammo uppādetabbo.\nKatamo eko dhammo abhiññeyyo?\nSabbe sattā āhāraṭṭhitikā.\nAyaṁ eko dhammo abhiññeyyo.\nKatamo eko dhammo sacchikātabbo?\nAkuppā cetovimutti.\nAyaṁ eko dhammo sacchikātabbo.\nIti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.","en":"1. Groups of One\nReverends, 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.\nWhat one thing is helpful?\nDiligence in skillful qualities.\nWhat one thing should be developed?\nMindfulness of the body that is full of pleasure.\nWhat one thing should be completely understood?\nContact, which is accompanied by defilements and fuels grasping.\nWhat one thing should be given up?\nThe conceit ‘I am’.\nWhat one thing makes things worse?\nIrrational application of mind.\nWhat one thing leads to distinction?\nRational application of mind.\nWhat one thing is hard to comprehend?\nThe heart’s immersion of immediate result.\nWhat one thing should be produced?\nUnshakable knowledge.\nWhat one thing should be directly known?\nAll sentient beings are sustained by food.\nWhat one thing should be realized?\nThe unshakable release of the heart.\nSo these ten things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One."}},{"id":"dn34:1.3","sourceIds":["dn34:1.3.0","dn34:1.3.1","dn34:1.3.2","dn34:1.3.3","dn34:1.3.4","dn34:1.3.5","dn34:1.3.6","dn34:1.3.7","dn34:1.3.8","dn34:1.3.9","dn34:1.3.10","dn34:1.3.11","dn34:1.3.12","dn34:1.3.13","dn34:1.3.14","dn34:1.3.15","dn34:1.3.16","dn34:1.3.17","dn34:1.3.18","dn34:1.3.19","dn34:1.3.20","dn34:1.3.21","dn34:1.3.22","dn34:1.3.23","dn34:1.3.24","dn34:1.3.25","dn34:1.3.26","dn34:1.3.27","dn34:1.3.28","dn34:1.3.29","dn34:1.3.30","dn34:1.3.31","dn34:1.3.32","dn34:1.3.33","dn34:1.3.34"],"kind":"text","text":{"pi":"2. Dve dhammā\nDve 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.\nKatame dve dhammā bahukārā?\nSati ca sampajaññañca.\nIme dve dhammā bahukārā.\nKatame dve dhammā bhāvetabbā?\nSamatho ca vipassanā ca.\nIme dve dhammā bhāvetabbā.\nKatame dve dhammā pariññeyyā?\nNāmañca rūpañca.\nIme dve dhammā pariññeyyā.\nKatame dve dhammā pahātabbā?\nAvijjā ca bhavataṇhā ca.\nIme dve dhammā pahātabbā.\nKatame dve dhammā hānabhāgiyā?\nDovacassatā ca pāpamittatā ca.\nIme dve dhammā hānabhāgiyā.\nKatame dve dhammā visesabhāgiyā?\nSovacassatā ca kalyāṇamittatā ca.\nIme dve dhammā visesabhāgiyā.\nKatame dve dhammā duppaṭivijjhā?\nYo ca hetu yo ca paccayo sattānaṁ saṅkilesāya, yo ca hetu yo ca paccayo sattānaṁ visuddhiyā.\nIme dve dhammā duppaṭivijjhā.\nKatame dve dhammā uppādetabbā?\nDve ñāṇāni—\nkhaye ñāṇaṁ, anuppāde ñāṇaṁ.\nIme dve dhammā uppādetabbā.\nKatame dve dhammā abhiññeyyā?\nDve dhātuyo—\nsaṅkhatā ca dhātu asaṅkhatā ca dhātu.\nIme dve dhammā abhiññeyyā.\nKatame dve dhammā sacchikātabbā?\nVijjā ca vimutti ca.\nIme dve dhammā sacchikātabbā.\nIti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.","en":"2. Groups of Two\nTwo 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.\nWhat two things are helpful?\nMindfulness and situational awareness.\nWhat two things should be developed?\nSerenity and discernment.\nWhat two things should be completely understood?\nName and form.\nWhat two things should be given up?\nIgnorance and craving for continued existence.\nWhat two things make things worse?\nBeing hard to admonish and having bad friends.\nWhat two things lead to distinction?\nBeing easy to admonish and having good friends.\nWhat two things are hard to comprehend?\nThe causes and reasons for the corruption of sentient beings, and the causes and reasons for the purification of sentient beings.\nWhat two things should be produced?\nTwo knowledges:\nknowledge of ending, and knowledge of non-arising.\nWhat two things should be directly known?\nTwo elements:\nthe conditioned element and the unconditioned element.\nWhat two things should be realized?\nKnowledge and freedom.\nSo these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One."}},{"id":"dn34:1.4","sourceIds":["dn34:1.4.0","dn34:1.4.1","dn34:1.4.2","dn34:1.4.3","dn34:1.4.4","dn34:1.4.5","dn34:1.4.6","dn34:1.4.7","dn34:1.4.8","dn34:1.4.9","dn34:1.4.10","dn34:1.4.11","dn34:1.4.12","dn34:1.4.13","dn34:1.4.14","dn34:1.4.15","dn34:1.4.16","dn34:1.4.17","dn34:1.4.18","dn34:1.4.19","dn34:1.4.20","dn34:1.4.21","dn34:1.4.22","dn34:1.4.23","dn34:1.4.24","dn34:1.4.25","dn34:1.4.26","dn34:1.4.27","dn34:1.4.28","dn34:1.4.29","dn34:1.4.30","dn34:1.4.31","dn34:1.4.32","dn34:1.4.33","dn34:1.4.34","dn34:1.4.35","dn34:1.4.36","dn34:1.4.37","dn34:1.4.38","dn34:1.4.39","dn34:1.4.40","dn34:1.4.41"],"kind":"text","text":{"pi":"3. Tayo dhammā\nTayo dhammā bahukārā, tayo dhammā bhāvetabbā …pe… tayo dhammā sacchikātabbā.\nKatame tayo dhammā bahukārā?\nSappurisasaṁsevo, saddhammassavanaṁ, dhammānudhammappaṭipatti.\nIme tayo dhammā bahukārā.\nKatame tayo dhammā bhāvetabbā?\nTayo samādhī—\nsavitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi.\nIme tayo dhammā bhāvetabbā.\nKatame tayo dhammā pariññeyyā?\nTisso vedanā—\nsukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.\nIme tayo dhammā pariññeyyā.\nKatame tayo dhammā pahātabbā?\nTisso taṇhā—\nkāmataṇhā, bhavataṇhā, vibhavataṇhā.\nIme tayo dhammā pahātabbā.\nKatame tayo dhammā hānabhāgiyā?\nTīṇi akusalamūlāni—\nlobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.\nIme tayo dhammā hānabhāgiyā.\nKatame tayo dhammā visesabhāgiyā?\nTīṇi kusalamūlāni—\nalobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.\nIme tayo dhammā visesabhāgiyā.\nKatame tayo dhammā duppaṭivijjhā?\nTisso nissaraṇiyā dhātuyo—\nkāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ.\nIme tayo dhammā duppaṭivijjhā.\nKatame tayo dhammā uppādetabbā?\nTīṇi ñāṇāni—\natītaṁse ñāṇaṁ, anāgataṁse ñāṇaṁ, paccuppannaṁse ñāṇaṁ.\nIme tayo dhammā uppādetabbā.\nKatame tayo dhammā abhiññeyyā?\nTisso dhātuyo—\nkāmadhātu, rūpadhātu, arūpadhātu.\nIme tayo dhammā abhiññeyyā.\nKatame tayo dhammā sacchikātabbā?\nTisso vijjā—\npubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā.\nIme tayo dhammā sacchikātabbā.\nIti ime tiṁsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.","en":"3. Groups of Three\nThree things are helpful, etc.\nWhat three things are helpful?\nAssociating with true persons, listening to the true teaching, and practicing in line with the teaching.\nWhat three things should be developed?\nThree kinds of immersion.\nImmersion with placing the mind and keeping it connected. Immersion without placing the mind, merely keeping it connected. Immersion without placing the mind or keeping it connected.\nWhat three things should be completely understood?\nThree feelings:\npleasant, painful, and neutral.\nWhat three things should be given up?\nThree cravings:\ncraving for sensual pleasures, craving for continued existence, and craving for nonexistence.\nWhat three things make things worse?\nThree unskillful roots:\ngreed, hate, and delusion.\nWhat three things lead to distinction?\nThree skillful roots:\ncontentment, love, and understanding.\nWhat three things are hard to comprehend?\nThree elements of escape.\nRenunciation 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.\nWhat three things should be produced?\nThree knowledges:\nknowledge regarding the past portion, the future portion, and the present portion.\nWhat three things should be directly known?\nThree elements:\nthe sensual realm, the realm of luminous form, and the formless realm.\nWhat three things should be realized?\nThree knowledges:\nrecollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.\nSo these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One."}},{"id":"dn34:1.5","sourceIds":["dn34:1.5.0","dn34:1.5.1","dn34:1.5.2","dn34:1.5.3","dn34:1.5.4","dn34:1.5.5","dn34:1.5.6","dn34:1.5.7","dn34:1.5.8","dn34:1.5.9","dn34:1.5.10","dn34:1.5.11","dn34:1.5.12","dn34:1.5.13","dn34:1.5.14","dn34:1.5.15","dn34:1.5.16","dn34:1.5.17","dn34:1.5.18","dn34:1.5.19","dn34:1.5.20","dn34:1.5.21","dn34:1.5.22","dn34:1.5.23","dn34:1.5.24","dn34:1.5.25","dn34:1.5.26","dn34:1.5.27","dn34:1.5.28","dn34:1.5.29","dn34:1.5.30","dn34:1.5.31","dn34:1.5.32","dn34:1.5.33","dn34:1.5.34","dn34:1.5.35","dn34:1.5.36","dn34:1.5.37","dn34:1.5.38","dn34:1.5.39","dn34:1.5.40","dn34:1.5.41","dn34:1.5.42","dn34:1.5.43","dn34:1.5.44","dn34:1.5.45"],"kind":"text","text":{"pi":"4. Cattāro dhammā\nCattāro dhammā bahukārā, cattāro dhammā bhāvetabbā …pe… cattāro dhammā sacchikātabbā.\nKatame cattāro dhammā bahukārā?\nCattāri cakkāni—\npatirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā.\nIme cattāro dhammā bahukārā.\nKatame cattāro dhammā bhāvetabbā?\nCattāro satipaṭṭhānā—\nidhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.\nVedanāsu …pe…\ncitte …\ndhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.\nIme cattāro dhammā bhāvetabbā.\nKatame cattāro dhammā pariññeyyā?\nCattāro āhārā—\nkabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.\nIme cattāro dhammā pariññeyyā.\nKatame cattāro dhammā pahātabbā?\nCattāro oghā—\nkāmogho, bhavogho, diṭṭhogho, avijjogho.\nIme cattāro dhammā pahātabbā.\nKatame cattāro dhammā hānabhāgiyā?\nCattāro yogā—\nkāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.\nIme cattāro dhammā hānabhāgiyā.\nKatame cattāro dhammā visesabhāgiyā?\nCattāro visaṁyogā—\nkāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo.\nIme cattāro dhammā visesabhāgiyā.\nKatame cattāro dhammā duppaṭivijjhā?\nCattāro samādhī—\nhānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi.\nIme cattāro dhammā duppaṭivijjhā.\nKatame cattāro dhammā uppādetabbā?\nCattāri ñāṇāni—\ndhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ.\nIme cattāro dhammā uppādetabbā.\nKatame cattāro dhammā abhiññeyyā?\nCattāri ariyasaccāni—\ndukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.\nIme cattāro dhammā abhiññeyyā.\nKatame cattāro dhammā sacchikātabbā?\nCattāri sāmaññaphalāni—\nsotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ.\nIme cattāro dhammā sacchikātabbā.\nIti ime cattārīsadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.","en":"4. Groups of Four\nFour things are helpful, etc.\nWhat four things are helpful?\nFour situations:\nliving in a suitable region, relying on true persons, being rightly resolved in oneself, and past merit.\nWhat four things should be developed?\nThe four kinds of mindfulness meditation.\nA mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nThey meditate observing an aspect of feelings …\nmind …\nprinciples—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nWhat four things should be completely understood?\nFour foods:\nedible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.\nWhat four things should be given up?\nFour floods:\nsensuality, desire for rebirth, views, and ignorance.\nWhat four things make things worse?\nFour yokes:\nthe yokes of sensuality, desire for rebirth, views, and ignorance.\nWhat four things lead to distinction?\nFour kinds of unyoking:\nunyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.\nWhat four things are hard to comprehend?\nFour kinds of immersion:\nimmersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration.\nWhat four things should be produced?\nFour knowledges:\nknowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge.\nWhat four things should be directly known?\nThe four noble truths:\nsuffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.\nWhat four things should be realized?\nFour fruits of the ascetic life:\nstream-entry, once-return, non-return, and perfection.\nSo these forty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One."}},{"id":"dn34:1.6","sourceIds":["dn34:1.6.0","dn34:1.6.1","dn34:1.6.2","dn34:1.6.3","dn34:1.6.4","dn34:1.6.5","dn34:1.6.6","dn34:1.6.7","dn34:1.6.8","dn34:1.6.9","dn34:1.6.10","dn34:1.6.11","dn34:1.6.12","dn34:1.6.13","dn34:1.6.14","dn34:1.6.15","dn34:1.6.16","dn34:1.6.17","dn34:1.6.18","dn34:1.6.19","dn34:1.6.20","dn34:1.6.21","dn34:1.6.22","dn34:1.6.23","dn34:1.6.24","dn34:1.6.25","dn34:1.6.26","dn34:1.6.27","dn34:1.6.28","dn34:1.6.29","dn34:1.6.30","dn34:1.6.31","dn34:1.6.32","dn34:1.6.33","dn34:1.6.34","dn34:1.6.35","dn34:1.6.36","dn34:1.6.37","dn34:1.6.38","dn34:1.6.39","dn34:1.6.40","dn34:1.6.41","dn34:1.6.42","dn34:1.6.43","dn34:1.6.44","dn34:1.6.45","dn34:1.6.46","dn34:1.6.47","dn34:1.6.48","dn34:1.6.49","dn34:1.6.50","dn34:1.6.51","dn34:1.6.52","dn34:1.6.53","dn34:1.6.54","dn34:1.6.55","dn34:1.6.56","dn34:1.6.57","dn34:1.6.58","dn34:1.6.59","dn34:1.6.60","dn34:1.6.61","dn34:1.6.62","dn34:1.6.63","dn34:1.6.64","dn34:1.6.65","dn34:1.6.66","dn34:1.6.67","dn34:1.6.68","dn34:1.6.69","dn34:1.6.70","dn34:1.6.71","dn34:1.6.72","dn34:1.6.73","dn34:1.6.74","dn34:1.6.75","dn34:1.6.76","dn34:1.6.77","dn34:1.6.78","dn34:1.6.79","dn34:1.6.80","dn34:1.6.81","dn34:1.6.82","dn34:1.6.83","dn34:1.6.84","dn34:1.6.85","dn34:1.6.86","dn34:1.6.87","dn34:1.6.88","dn34:1.6.89","dn34:1.6.90","dn34:1.6.91","dn34:1.6.92","dn34:1.6.93","dn34:1.6.94","dn34:1.6.95","dn34:1.6.96","dn34:1.6.97","dn34:1.6.98","dn34:1.6.99","dn34:1.6.100","dn34:1.6.101","dn34:1.6.102","dn34:1.6.103","dn34:1.6.104","dn34:1.6.105"],"kind":"text","text":{"pi":"5. Pañca dhammā\nPañca dhammā bahukārā …pe… pañca dhammā sacchikātabbā.\nKatame pañca dhammā bahukārā?\nPañca padhāniyaṅgāni—\nidhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:\n‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.\nAppābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.\nAsaṭho hoti amāyāvī yathābhūtamattānaṁ āvīkattā satthari vā viññūsu vā sabrahmacārīsu.\nĀraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.\nPaññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.\nIme pañca dhammā bahukārā.\nKatame pañca dhammā bhāvetabbā?\nPañcaṅgiko sammāsamādhi—\npītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ.\nIme pañca dhammā bhāvetabbā.\nKatame pañca dhammā pariññeyyā?\nPañcupādānakkhandhā—\nrūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho.\nIme pañca dhammā pariññeyyā.\nKatame pañca dhammā pahātabbā?\nPañca nīvaraṇāni—\nkāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ.\nIme pañca dhammā pahātabbā.\nKatame pañca dhammā hānabhāgiyā?\nPañca cetokhilā—\nidhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.\nYo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.\nYassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.\nAyaṁ paṭhamo cetokhilo.\nPuna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…\nsaṅghe kaṅkhati vicikicchati …pe…\nsikkhāya kaṅkhati vicikicchati …pe…\nsabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.\nYassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.\nAyaṁ pañcamo cetokhilo.\nIme pañca dhammā hānabhāgiyā.\nKatame pañca dhammā visesabhāgiyā?\nPañcindriyāni—\nsaddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.\nIme pañca dhammā visesabhāgiyā.\nKatame pañca dhammā duppaṭivijjhā?\nPañca nissaraṇiyā dhātuyo—\nidhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.\nNekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.\nTassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi.\nYe ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.\nIdamakkhātaṁ kāmānaṁ nissaraṇaṁ.\nPuna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.\nAbyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.\nTassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena.\nYe ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.\nIdamakkhātaṁ byāpādassa nissaraṇaṁ.\nPuna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.\nAvihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.\nTassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya.\nYe ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.\nIdamakkhātaṁ vihesāya nissaraṇaṁ.\nPuna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.\nArūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.\nTassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi.\nYe ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.\nIdamakkhātaṁ rūpānaṁ nissaraṇaṁ.\nPuna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.\nSakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.\nTassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena.\nYe ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti.\nIdamakkhātaṁ sakkāyassa nissaraṇaṁ.\nIme pañca dhammā duppaṭivijjhā.\nKatame pañca dhammā uppādetabbā?\nPañca ñāṇiko sammāsamādhi:\n‘ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaṁyeva ñāṇaṁ uppajjati.\n‘Ayaṁ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṁ uppajjati.\n‘Ayaṁ samādhi akāpurisasevito’ti paccattaṁyeva ñāṇaṁ uppajjati.\n‘Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṁyeva ñāṇaṁ uppajjati.\n‘So kho panāhaṁ imaṁ samādhiṁ satova samāpajjāmi sato vuṭṭhahāmī’ti paccattaṁyeva ñāṇaṁ uppajjati.\nIme pañca dhammā uppādetabbā.\nKatame pañca dhammā abhiññeyyā?\nPañca vimuttāyatanāni—\nidhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.\nYathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.\nTassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.\nIdaṁ paṭhamaṁ vimuttāyatanaṁ.\nPuna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti\nyathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.\nTassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.\nIdaṁ dutiyaṁ vimuttāyatanaṁ.\nPuna 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.\nYathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.\nTassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.\nIdaṁ tatiyaṁ vimuttāyatanaṁ.\nPuna 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.\nApi ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.\nYathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca.\nTassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.\nIdaṁ catutthaṁ vimuttāyatanaṁ.\nPuna 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;\napi ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.\nYathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca.\nTassa atthappaṭisaṁvedino dhammappaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.\nIdaṁ pañcamaṁ vimuttāyatanaṁ.\nIme pañca dhammā abhiññeyyā.\nKatame pañca dhammā sacchikātabbā?\nPañca dhammakkhandhā—\nsīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho.\nIme pañca dhammā sacchikātabbā.\nIti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.","en":"5. Groups of Five\nFive things are helpful, etc.\nWhat five things are helpful?\nFive factors that support meditation.\nA mendicant has faith in the Realized One’s awakening:\n‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’\nThey are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.\nThey’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.\nThey live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.\nThey’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.\nWhat five things should be developed?\nRight immersion with five factors:\npervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the basis for reviewing.\nWhat five things should be completely understood?\nFive grasping aggregates:\nform, feeling, perception, choices, and consciousness.\nWhat five things should be given up?\nFive hindrances:\nsensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.\nWhat five things make things worse?\nFive kinds of hard-heartedness.\nFirstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.\nThis being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.\nThis is the first kind of hard-heartedness.\nFurthermore, a mendicant has doubts about the teaching …\nthe Saṅgha …\nthe training …\nA mendicant is angry and upset with their spiritual companions, resentful and closed off.\nThis being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.\nThis is the fifth kind of hard-heartedness.\nWhat five things lead to distinction?\nFive faculties:\nfaith, energy, mindfulness, immersion, and wisdom.\nWhat five things are hard to comprehend?\nFive elements of escape.\nA mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided.\nBut when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.\nTheir mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.\nThey’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.\nThis is how the escape from sensual pleasures is explained.\nTake another case where a mendicant focuses on ill will, but their mind does not leap forth …\nBut when they focus on good will, their mind leaps forth …\nTheir mind is in a good state … well detached from ill will.\nThey’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.\nThis is how the escape from ill will is explained.\nTake another case where a mendicant focuses on harming, but their mind does not leap forth …\nBut when they focus on compassion, their mind leaps forth …\nTheir mind is in a good state … well detached from harming.\nThey’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.\nThis is how the escape from harming is explained.\nTake another case where a mendicant focuses on form, but their mind does not leap forth …\nBut when they focus on the formless, their mind leaps forth …\nTheir mind is in a good state … well detached from forms.\nThey’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.\nThis is how the escape from forms is explained.\nTake a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided.\nBut when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.\nTheir mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.\nThey’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.\nThis is how the escape from substantial reality is explained.\nWhat five things should be produced?\nRight immersion with five knowledges.\nThe following knowledges arise for you personally: ‘This immersion is blissful now, and results in bliss in the future.’\n‘This immersion is noble and not of the flesh.’\n‘This immersion is not cultivated by reprobates.’\n‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’\n‘I mindfully enter into and emerge from this immersion.’\nWhat five things should be directly known?\nFive opportunities for freedom.\nFirstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.\nThat mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.\nFeeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.\nThis is the first opportunity for freedom.\nFurthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it.\nThat 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.\nFeeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.\nThis is the second opportunity for freedom.\nFurthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant rehearses the teaching in detail as they learned and memorized it.\nThat mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they rehearse it in detail as they learned and memorized it.\nFeeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.\nThis is the third opportunity for freedom.\nFurthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching.\nBut the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it.\nThat 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.\nFeeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.\nThis is the fourth opportunity for freedom.\nFurthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching … or think about it.\nBut a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.\nThat mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.\nFeeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.\nThis is the fifth opportunity for freedom.\nWhat five things should be realized?\nFive spectrums of the teaching:\nethics, immersion, wisdom, freedom, and knowledge and vision of freedom.\nSo these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One."}},{"id":"dn34:1.7","sourceIds":["dn34:1.7.0","dn34:1.7.1","dn34:1.7.2","dn34:1.7.3","dn34:1.7.4","dn34:1.7.5","dn34:1.7.6","dn34:1.7.7","dn34:1.7.8","dn34:1.7.9","dn34:1.7.10","dn34:1.7.11","dn34:1.7.12","dn34:1.7.13","dn34:1.7.14","dn34:1.7.15","dn34:1.7.16","dn34:1.7.17","dn34:1.7.18","dn34:1.7.19","dn34:1.7.20","dn34:1.7.21","dn34:1.7.22","dn34:1.7.23","dn34:1.7.24","dn34:1.7.25","dn34:1.7.26","dn34:1.7.27","dn34:1.7.28","dn34:1.7.29","dn34:1.7.30","dn34:1.7.31","dn34:1.7.32","dn34:1.7.33","dn34:1.7.34","dn34:1.7.35","dn34:1.7.36","dn34:1.7.37","dn34:1.7.38","dn34:1.7.39","dn34:1.7.40","dn34:1.7.41","dn34:1.7.42","dn34:1.7.43","dn34:1.7.44","dn34:1.7.45","dn34:1.7.46","dn34:1.7.47","dn34:1.7.48","dn34:1.7.49","dn34:1.7.50","dn34:1.7.51","dn34:1.7.52","dn34:1.7.53","dn34:1.7.54","dn34:1.7.55","dn34:1.7.56","dn34:1.7.57","dn34:1.7.58","dn34:1.7.59","dn34:1.7.60","dn34:1.7.61","dn34:1.7.62","dn34:1.7.63","dn34:1.7.64","dn34:1.7.65","dn34:1.7.66","dn34:1.7.67","dn34:1.7.68","dn34:1.7.69","dn34:1.7.70","dn34:1.7.71","dn34:1.7.72","dn34:1.7.73","dn34:1.7.74","dn34:1.7.75","dn34:1.7.76","dn34:1.7.77","dn34:1.7.78","dn34:1.7.79","dn34:1.7.80","dn34:1.7.81","dn34:1.7.82","dn34:1.7.83","dn34:1.7.84","dn34:1.7.85","dn34:1.7.86","dn34:1.7.87","dn34:1.7.88","dn34:1.7.89","dn34:1.7.90","dn34:1.7.91","dn34:1.7.92","dn34:1.7.93","dn34:1.7.94"],"kind":"text","text":{"pi":"6. Cha dhammā\nCha dhammā bahukārā …pe… cha dhammā sacchikātabbā.\nKatame cha dhammā bahukārā?\nCha sāraṇīyā dhammā.\nIdhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca,\nayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.\nPuna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ …pe… ekībhāvāya saṁvattati.\nPuna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ …pe… ekībhāvāya saṁvattati.\nPuna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.\nPuna caparaṁ, āvuso, bhikkhu, yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.\nPuna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca,\nayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo, saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.\nIme cha dhammā bahukārā.\nKatame cha dhammā bhāvetabbā?\nCha anussatiṭṭhānāni—\nbuddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.\nIme cha dhammā bhāvetabbā.\nKatame cha dhammā pariññeyyā?\nCha ajjhattikāni āyatanāni—\ncakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.\nIme cha dhammā pariññeyyā.\nKatame cha dhammā pahātabbā?\nCha taṇhākāyā—\nrūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.\nIme cha dhammā pahātabbā.\nKatame cha dhammā hānabhāgiyā?\nCha agāravā—\nidhāvuso, bhikkhu satthari agāravo viharati appatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre agāravo viharati appatisso.\nIme cha dhammā hānabhāgiyā.\nKatame cha dhammā visesabhāgiyā?\nCha gāravā—\nidhāvuso, bhikkhu satthari sagāravo viharati sappatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre sagāravo viharati sappatisso.\nIme cha dhammā visesabhāgiyā.\nKatame cha dhammā duppaṭivijjhā?\nCha nissaraṇiyā dhātuyo—\nidhāvuso, bhikkhu evaṁ vadeyya:\n‘mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,\natha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti.\nSo ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.\nAṭṭhānametaṁ āvuso anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.\nAtha ca panassa byāpādo cittaṁ pariyādāya ṭhassatīti, netaṁ ṭhānaṁ vijjati.\nNissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettācetovimuttī’ti.\nIdha panāvuso, bhikkhu evaṁ vadeyya:\n‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.\nAtha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti.\nSo: ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi …pe…\nnissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇācetovimuttī’ti.\nIdha panāvuso, bhikkhu evaṁ vadeyya:\n‘muditā hi kho me cetovimutti bhāvitā …pe…\natha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti.\nSo: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe…\nnissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditācetovimuttī’ti.\nIdha panāvuso, bhikkhu evaṁ vadeyya:\n‘upekkhā hi kho me cetovimutti bhāvitā …pe…\natha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti.\nSo: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe…\nnissaraṇaṁ hetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī’ti.\nIdha panāvuso, bhikkhu evaṁ vadeyya:\n‘animittā hi kho me cetovimutti bhāvitā …pe…\natha ca pana me nimittānusāri viññāṇaṁ hotī’ti.\nSo: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe…\nnissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittā cetovimuttī’ti.\nIdha panāvuso, bhikkhu evaṁ vadeyya:\n‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi,\natha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti.\nSo: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.\nAṭṭhānametaṁ, āvuso, anavakāso yaṁ asmīti vigate ayamahamasmīti asamanupassato.\nAtha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati.\nNissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti.\nIme cha dhammā duppaṭivijjhā.\nKatame cha dhammā uppādetabbā?\nCha satatavihārā.\nIdhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.\nSotena saddaṁ sutvā …pe…\nghānena gandhaṁ ghāyitvā …\njivhāya rasaṁ sāyitvā …\nkāyena phoṭṭhabbaṁ phusitvā …\nmanasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.\nIme cha dhammā uppādetabbā.\nKatame cha dhammā abhiññeyyā?\nCha anuttariyāni—\ndassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ.\nIme cha dhammā abhiññeyyā.\nKatame cha dhammā sacchikātabbā?\nCha abhiññā—\nidhāvuso, 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.\nDibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca.\nParasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti,\nsarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe…\navimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti.\nSo anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.\nDibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti …pe…\nĀsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.\nIme cha dhammā sacchikātabbā.\nIti ime saṭṭhi dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.","en":"6. Groups of Six\nSix things are helpful, etc.\nWhat six things are helpful?\nSix warm-hearted qualities.\nFirstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.\nThis warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.\nFurthermore, a mendicant consistently treats their spiritual companions with verbal kindness.\nFurthermore, a mendicant consistently treats their spiritual companions with mental kindness.\nFurthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.\nFurthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.\nFurthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering.\nThis warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.\nWhat six things should be developed?\nSix topics for recollection:\nthe recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.\nWhat six things should be completely understood?\nSix interior sense fields:\neye, ear, nose, tongue, body, and mind.\nWhat six things should be given up?\nSix classes of craving:\ncraving for sights, sounds, smells, tastes, touches, and ideas.\nWhat six things make things worse?\nSix kinds of disrespect.\nA mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.\nWhat six things lead to distinction?\nSix kinds of respect.\nA mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.\nWhat six things are hard to comprehend?\nSix elements of escape.\nTake a mendicant who says:\n‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.\nYet somehow ill will still occupies my mind.’\nThey should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.\nIt’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,\nyet somehow ill will still occupies the mind.\nFor it is the heart’s release by love that is the escape from ill will.’\nTake another mendicant who says:\n‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.\nYet somehow the thought of harming still occupies my mind.’\nThey should be told, ‘Not so, venerable! …\nFor it is the heart’s release by compassion that is the escape from thoughts of harming.’\nTake another mendicant who says:\n‘I’ve developed the heart’s release by rejoicing. …\nYet somehow discontent still occupies my mind.’\nThey should be told, ‘Not so, venerable! …\nFor it is the heart’s release by rejoicing that is the escape from discontent.’\nTake another mendicant who says:\n‘I’ve developed the heart’s release by equanimity. …\nYet somehow desire still occupies my mind.’\nThey should be told, ‘Not so, venerable! …\nFor it is the heart’s release by equanimity that is the escape from desire.’\nTake another mendicant who says:\n‘I’ve developed the signless release of the heart. …\nYet somehow my consciousness still follows after signs.’\nThey should be told, ‘Not so, venerable! …\nFor it is the signless release of the heart that is the escape from all signs.’\nTake another mendicant who says:\n‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.\nYet somehow the dart of doubt and indecision still occupies my mind.’\nThey should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.\nIt’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,\nyet somehow the dart of doubt and indecision still occupy the mind.\nFor it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’\nWhat six things should be produced?\nSix consistent responses.\nA mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.\nHearing a sound with their ears …\nSmelling an odor with their nose …\nTasting a flavor with their tongue …\nEncountering a touch with their body …\nKnowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.\nWhat six things should be directly known?\nSix unsurpassable things:\nthe unsurpassable seeing, listening, acquisition, training, service, and recollection.\nWhat six things should be realized?\nSix direct knowledges.\nA mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.\nWith clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.\nThey understand the minds of other beings and individuals, having encompassed them with their own mind.\nThey recollect many kinds of past lives, with features and details.\nWith clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.\nThey realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.\nSo these sixty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One."}},{"id":"dn34:1.8","sourceIds":["dn34:1.8.0","dn34:1.8.1","dn34:1.8.2","dn34:1.8.3","dn34:1.8.4","dn34:1.8.5","dn34:1.8.6","dn34:1.8.7","dn34:1.8.8","dn34:1.8.9","dn34:1.8.10","dn34:1.8.11","dn34:1.8.12","dn34:1.8.13","dn34:1.8.14","dn34:1.8.15","dn34:1.8.16","dn34:1.8.17","dn34:1.8.18","dn34:1.8.19","dn34:1.8.20","dn34:1.8.21","dn34:1.8.22","dn34:1.8.23","dn34:1.8.24","dn34:1.8.25","dn34:1.8.26","dn34:1.8.27","dn34:1.8.28","dn34:1.8.29","dn34:1.8.30","dn34:1.8.31","dn34:1.8.32","dn34:1.8.33","dn34:1.8.34","dn34:1.8.35","dn34:1.8.36","dn34:1.8.37","dn34:1.8.38","dn34:1.8.39","dn34:1.8.40","dn34:1.8.41","dn34:1.8.42","dn34:1.8.43","dn34:1.8.44","dn34:1.8.45","dn34:1.8.46","dn34:1.8.47","dn34:1.8.48","dn34:1.8.49","dn34:1.8.50","dn34:1.8.51","dn34:1.8.52","dn34:1.8.53","dn34:1.8.54","dn34:1.8.55","dn34:1.8.56","dn34:1.8.57","dn34:1.8.58","dn34:1.8.59","dn34:1.8.60","dn34:1.8.61","dn34:1.8.62","dn34:1.8.63","dn34:1.8.64","dn34:1.8.65","dn34:1.8.66","dn34:1.8.67","dn34:1.8.68","dn34:1.8.69","dn34:1.8.70","dn34:1.8.71","dn34:1.8.72","dn34:1.8.73","dn34:1.8.74","dn34:1.8.75","dn34:1.8.76"],"kind":"text","text":{"pi":"7. Satta dhammā\nSatta dhammā bahukārā …pe… satta dhammā sacchikātabbā.\nKatame satta dhammā bahukārā?\nSatta ariyadhanāni—\nsaddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ.\nIme satta dhammā bahukārā.\nKatame satta dhammā bhāvetabbā?\nSatta sambojjhaṅgā—\nsatisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.\nIme satta dhammā bhāvetabbā.\nKatame satta dhammā pariññeyyā?\nSatta viññāṇaṭṭhitiyo—\nsantāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.\nAyaṁ paṭhamā viññāṇaṭṭhiti.\nSantāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.\nAyaṁ dutiyā viññāṇaṭṭhiti.\nSantāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.\nAyaṁ tatiyā viññāṇaṭṭhiti.\nSantāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.\nAyaṁ catutthī viññāṇaṭṭhiti.\nSantāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā …pe… ‘ananto ākāso’ti ākāsānañcāyatanūpagā.\nAyaṁ pañcamī viññāṇaṭṭhiti.\nSantāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.\nAyaṁ chaṭṭhī viññāṇaṭṭhiti.\nSantāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.\nAyaṁ sattamī viññāṇaṭṭhiti.\nIme satta dhammā pariññeyyā.\nKatame satta dhammā pahātabbā?\nSattānusayā—\nkāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.\nIme satta dhammā pahātabbā.\nKatame satta dhammā hānabhāgiyā?\nSatta asaddhammā—\nidhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.\nIme satta dhammā hānabhāgiyā.\nKatame satta dhammā visesabhāgiyā?\nSatta saddhammā—\nidhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.\nIme satta dhammā visesabhāgiyā.\nKatame satta dhammā duppaṭivijjhā?\nSatta sappurisadhammā—\nidhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.\nIme satta dhammā duppaṭivijjhā.\nKatame satta dhammā uppādetabbā?\nSatta saññā—\naniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.\nIme satta dhammā uppādetabbā.\nKatame satta dhammā abhiññeyyā?\nSatta niddasavatthūni—\nidhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.\nDhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.\nIcchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.\nPaṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.\nVīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo.\nSatinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.\nDiṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.\nIme satta dhammā abhiññeyyā.\nKatame satta dhammā sacchikātabbā?\nSatta khīṇāsavabalāni—\nidhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.\nYaṁpāvuso, 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.\nPuna caparaṁ, āvuso, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti.\nYaṁpāvuso …pe… ‘khīṇā me āsavā’ti.\nPuna caparaṁ, āvuso, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi.\nYaṁpāvuso …pe… ‘khīṇā me āsavā’ti.\nPuna caparaṁ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.\nYaṁpāvuso …pe… ‘khīṇā me āsavā’ti.\nPuna caparaṁ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni.\nYaṁpāvuso …pe… ‘khīṇā me āsavā’ti.\nPuna caparaṁ, āvuso, khīṇāsavassa bhikkhuno satta bojjhaṅgā bhāvitā honti subhāvitā.\nYaṁpāvuso …pe… ‘khīṇā me āsavā’ti.\nPuna caparaṁ, āvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito.\nYaṁpāvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:\n‘khīṇā me āsavā’ti.\nIme satta dhammā sacchikātabbā.\nItime sattati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.\nPaṭhamabhāṇavāro niṭṭhito.","en":"7. Groups of Seven\nSeven things are helpful, etc.\nWhat seven things are helpful?\nSeven riches of the noble ones:\nthe riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.\nWhat seven things should be developed?\nSeven awakening factors:\nmindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.\nWhat seven things should be completely understood?\nSeven planes of consciousness.\nThere are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.\nThis is the first plane of consciousness.\nThere are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.\nThis is the second plane of consciousness.\nThere are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.\nThis is the third plane of consciousness.\nThere are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.\nThis is the fourth plane of consciousness.\nThere are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.\nThis is the fifth plane of consciousness.\nThere are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.\nThis is the sixth plane of consciousness.\nThere are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.\nThis is the seventh plane of consciousness.\nWhat seven things should be given up?\nSeven underlying tendencies:\nsensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance.\nWhat seven things make things worse?\nSeven bad qualities:\na mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.\nWhat seven things lead to distinction?\nSeven good qualities:\na mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise.\nWhat seven things are hard to comprehend?\nSeven aspects of the teachings of the true persons:\na mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows individuals.\nWhat seven things should be produced?\nSeven perceptions:\nthe perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.\nWhat seven things should be directly known?\nSeven qualifications for graduation.\nA mendicant has a keen enthusiasm to undertake the training …\nto examine the teachings …\nto get rid of desires …\nfor retreat …\nto rouse up energy …\nfor mindfulness and alertness …\nto penetrate theoretically. And they don’t lose these desires in the future.\nWhat seven things should be realized?\nSeven powers of one who has ended the defilements.\nFirstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.\nThis is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’\nFurthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. …\nFurthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and have totally eliminated defiling influences. …\nFurthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. …\nFurthermore, a mendicant with defilements ended has well developed the five faculties. …\nFurthermore, a mendicant with defilements ended has well developed the seven awakening factors. …\nFurthermore, a mendicant with defilements ended has well developed the noble eightfold path. …\nThis is a power that a mendicant who has ended the defilements relies on to claim:\n‘My defilements have ended.’\nSo these seventy things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.\nThe first recitation section is complete."}},{"id":"dn34:2.1","sourceIds":["dn34:2.1.0","dn34:2.1.1","dn34:2.1.2","dn34:2.1.3","dn34:2.1.4","dn34:2.1.5","dn34:2.1.6","dn34:2.1.7","dn34:2.1.8","dn34:2.1.9","dn34:2.1.10","dn34:2.1.11","dn34:2.1.12","dn34:2.1.13","dn34:2.1.14","dn34:2.1.15","dn34:2.1.16","dn34:2.1.17","dn34:2.1.18","dn34:2.1.19","dn34:2.1.20","dn34:2.1.21","dn34:2.1.22","dn34:2.1.23","dn34:2.1.24","dn34:2.1.25","dn34:2.1.26","dn34:2.1.27","dn34:2.1.28","dn34:2.1.29","dn34:2.1.30","dn34:2.1.31","dn34:2.1.32","dn34:2.1.33","dn34:2.1.34","dn34:2.1.35","dn34:2.1.36","dn34:2.1.37","dn34:2.1.38","dn34:2.1.39","dn34:2.1.40","dn34:2.1.41","dn34:2.1.42","dn34:2.1.43","dn34:2.1.44","dn34:2.1.45","dn34:2.1.46","dn34:2.1.47","dn34:2.1.48","dn34:2.1.49","dn34:2.1.50","dn34:2.1.51","dn34:2.1.52","dn34:2.1.53","dn34:2.1.54","dn34:2.1.55","dn34:2.1.56","dn34:2.1.57","dn34:2.1.58","dn34:2.1.59","dn34:2.1.60","dn34:2.1.61","dn34:2.1.62","dn34:2.1.63","dn34:2.1.64","dn34:2.1.65","dn34:2.1.66","dn34:2.1.67","dn34:2.1.68","dn34:2.1.69","dn34:2.1.70","dn34:2.1.71","dn34:2.1.72","dn34:2.1.73","dn34:2.1.74","dn34:2.1.75","dn34:2.1.76","dn34:2.1.77","dn34:2.1.78","dn34:2.1.79","dn34:2.1.80","dn34:2.1.81","dn34:2.1.82","dn34:2.1.83","dn34:2.1.84","dn34:2.1.85","dn34:2.1.86","dn34:2.1.87","dn34:2.1.88","dn34:2.1.89","dn34:2.1.90","dn34:2.1.91","dn34:2.1.92","dn34:2.1.93","dn34:2.1.94","dn34:2.1.95","dn34:2.1.96","dn34:2.1.97","dn34:2.1.98","dn34:2.1.99","dn34:2.1.100","dn34:2.1.101","dn34:2.1.102","dn34:2.1.103","dn34:2.1.104","dn34:2.1.105","dn34:2.1.106","dn34:2.1.107","dn34:2.1.108","dn34:2.1.109","dn34:2.1.110","dn34:2.1.111","dn34:2.1.112","dn34:2.1.113","dn34:2.1.114","dn34:2.1.115","dn34:2.1.116","dn34:2.1.117","dn34:2.1.118","dn34:2.1.119","dn34:2.1.120","dn34:2.1.121","dn34:2.1.122","dn34:2.1.123","dn34:2.1.124","dn34:2.1.125","dn34:2.1.126","dn34:2.1.127","dn34:2.1.128","dn34:2.1.129","dn34:2.1.130","dn34:2.1.131","dn34:2.1.132","dn34:2.1.133","dn34:2.1.134","dn34:2.1.135","dn34:2.1.136","dn34:2.1.137","dn34:2.1.138","dn34:2.1.139","dn34:2.1.140","dn34:2.1.141","dn34:2.1.142","dn34:2.1.143","dn34:2.1.144","dn34:2.1.145","dn34:2.1.146","dn34:2.1.147","dn34:2.1.148","dn34:2.1.149","dn34:2.1.150","dn34:2.1.151","dn34:2.1.152","dn34:2.1.153","dn34:2.1.154","dn34:2.1.155","dn34:2.1.156","dn34:2.1.157","dn34:2.1.158","dn34:2.1.159","dn34:2.1.160","dn34:2.1.161","dn34:2.1.162","dn34:2.1.163","dn34:2.1.164","dn34:2.1.165","dn34:2.1.166","dn34:2.1.167","dn34:2.1.168","dn34:2.1.169","dn34:2.1.170","dn34:2.1.171","dn34:2.1.172","dn34:2.1.173","dn34:2.1.174","dn34:2.1.175","dn34:2.1.176","dn34:2.1.177","dn34:2.1.178","dn34:2.1.179","dn34:2.1.180","dn34:2.1.181","dn34:2.1.182","dn34:2.1.183","dn34:2.1.184","dn34:2.1.185","dn34:2.1.186","dn34:2.1.187","dn34:2.1.188","dn34:2.1.189","dn34:2.1.190","dn34:2.1.191","dn34:2.1.192","dn34:2.1.193","dn34:2.1.194","dn34:2.1.195","dn34:2.1.196","dn34:2.1.197","dn34:2.1.198","dn34:2.1.199","dn34:2.1.200","dn34:2.1.201","dn34:2.1.202","dn34:2.1.203","dn34:2.1.204","dn34:2.1.205","dn34:2.1.206","dn34:2.1.207","dn34:2.1.208","dn34:2.1.209"],"kind":"text","text":{"pi":"8. Aṭṭha dhammā\nAṭṭha dhammā bahukārā …pe… aṭṭha dhammā sacchikātabbā.\nKatame aṭṭha dhammā bahukārā?\nAṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattanti.\nKatame aṭṭha?\nIdhāvuso, bhikkhu satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca.\nAyaṁ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.\nTaṁ kho pana satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. Te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati:\n‘idaṁ, bhante, kathaṁ?\nImassa ko attho’ti?\nTassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.\nAyaṁ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya bhāvanāya pāripūriyā saṁvattati.\nTaṁ kho pana dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.\nAyaṁ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.\nPuna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.\nAyaṁ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.\nPuna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.\nAyaṁ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.\nPuna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.\nAyaṁ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.\nPuna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. Cirakatampi cirabhāsitampi saritā anussaritā.\nAyaṁ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.\nPuna caparaṁ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati:\n‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo;\niti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo;\niti saññā iti saññāya samudayo iti saññāya atthaṅgamo;\niti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo;\niti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.\nAyaṁ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati.\nIme aṭṭha dhammā bahukārā.\nKatame aṭṭha dhammā bhāvetabbā?\nAriyo aṭṭhaṅgiko maggo seyyathidaṁ—\nsammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.\nIme aṭṭha dhammā bhāvetabbā.\nKatame aṭṭha dhammā pariññeyyā?\nAṭṭha lokadhammā—\nlābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca.\nIme aṭṭha dhammā pariññeyyā.\nKatame aṭṭha dhammā pahātabbā?\nAṭṭha micchattā—\nmicchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi.\nIme aṭṭha dhammā pahātabbā.\nKatame aṭṭha dhammā hānabhāgiyā?\nAṭṭha kusītavatthūni.\nIdhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti,\ntassa evaṁ hoti:\n‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.\nSo nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.\nIdaṁ paṭhamaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.\nTassa evaṁ hoti:\n‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti.\nSo nipajjati, na vīriyaṁ ārabhati …pe…\nidaṁ dutiyaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.\nTassa evaṁ hoti:\n‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti.\nSo nipajjati, na vīriyaṁ ārabhati …pe…\nidaṁ tatiyaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhunā maggo gato hoti.\nTassa evaṁ hoti:\n‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti.\nSo nipajjati, na vīriyaṁ ārabhati …pe…\nidaṁ catutthaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.\nTassa evaṁ hoti:\n‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo kilanto akammañño, handāhaṁ nipajjāmī’ti …pe…\nidaṁ pañcamaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.\nTassa evaṁ hoti:\n‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo garuko akammañño, māsācitaṁ maññe, handāhaṁ nipajjāmī’ti.\nSo nipajjati …pe…\nidaṁ chaṭṭhaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho, tassa evaṁ hoti:\n‘uppanno kho me ayaṁ appamattako ābādho atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti.\nSo nipajjati …pe…\nidaṁ sattamaṁ kusītavatthu.\nPuna caparaṁ, āvuso, bhikkhu gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā.\nTassa evaṁ hoti:\n‘ahaṁ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā.\nTassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti.\nSo nipajjati …pe…\nidaṁ aṭṭhamaṁ kusītavatthu.\nIme aṭṭha dhammā hānabhāgiyā.\nKatame aṭṭha dhammā visesabhāgiyā?\nAṭṭha ārambhavatthūni.\nIdhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, tassa evaṁ hoti:\n‘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.\nSo vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.\nIdaṁ paṭhamaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti.\nTassa evaṁ hoti:\n‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…\nidaṁ dutiyaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti.\nTassa evaṁ hoti:\n‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…\nidaṁ tatiyaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhunā maggo gato hoti.\nTassa evaṁ hoti:\n‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe…\nidaṁ catutthaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.\nTassa evaṁ hoti:\n‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ, tassa me kāyo lahuko kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…\nidaṁ pañcamaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.\nTassa evaṁ hoti:\n‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ.\nTassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe…\nidaṁ chaṭṭhaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.\nTassa evaṁ hoti:\n‘uppanno kho me ayaṁ appamattako ābādho ṭhānaṁ kho panetaṁ vijjati, yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi …pe…\nidaṁ sattamaṁ ārambhavatthu.\nPuna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.\nTassa evaṁ hoti:\n‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati, yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.\nSo vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.\nIdaṁ aṭṭhamaṁ ārambhavatthu.\nIme aṭṭha dhammā visesabhāgiyā.\nKatame aṭṭha dhammā duppaṭivijjhā?\nAṭṭha akkhaṇā asamayā brahmacariyavāsāya.\nIdhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.\nAyañca puggalo nirayaṁ upapanno hoti.\nAyaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.\nAyañca puggalo tiracchānayoniṁ upapanno hoti.\nAyaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ …pe…\npettivisayaṁ upapanno hoti.\nAyaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ …pe…\naññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti.\nAyaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ …pe…\npaccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.\nAyaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ …pe…\nayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano:\n‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.\nAyaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ …pe…\nayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.\nAyaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya.\nPuna caparaṁ …pe…\nayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ.\nAyaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.\nIme aṭṭha dhammā duppaṭivijjhā.\nKatame aṭṭha dhammā uppādetabbā?\nAṭṭha mahāpurisavitakkā—\nappicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa.\nSantuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa.\nPavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa.\nĀraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa.\nUpaṭṭhitasatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa.\nSamāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa.\nPaññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassa.\nNippapañcassāyaṁ dhammo, nāyaṁ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā.\nKatame aṭṭha dhammā abhiññeyyā?\nAṭṭha abhibhāyatanāni—\najjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—\nevaṁsaññī hoti.\nIdaṁ paṭhamaṁ abhibhāyatanaṁ.\nAjjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—\nevaṁsaññī hoti.\nIdaṁ dutiyaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—\nevaṁsaññī hoti.\nIdaṁ tatiyaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—\nevaṁsaññī hoti.\nIdaṁ catutthaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.\nSeyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;\nevameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.\nIdaṁ pañcamaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.\nSeyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ;\nevameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.\nIdaṁ chaṭṭhaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.\nSeyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ;\nevameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.\nIdaṁ sattamaṁ abhibhāyatanaṁ.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.\nSeyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ;\nevameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.\nIdaṁ aṭṭhamaṁ abhibhāyatanaṁ.\nIme aṭṭha dhammā abhiññeyyā.\nKatame aṭṭha dhammā sacchikātabbā?\nAṭṭha vimokkhā—\nrūpī rūpāni passati.\nAyaṁ paṭhamo vimokkho.\nAjjhattaṁ arūpasaññī eko bahiddhā rūpāni passati.\nAyaṁ dutiyo vimokkho.\nSubhanteva adhimutto hoti.\nAyaṁ tatiyo vimokkho.\nSabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.\nAyaṁ catuttho vimokkho.\nSabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.\nAyaṁ pañcamo vimokkho.\nSabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.\nAyaṁ chaṭṭho vimokkho.\nSabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.\nAyaṁ sattamo vimokkho.\nSabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.\nAyaṁ aṭṭhamo vimokkho.\nIme aṭṭha dhammā sacchikātabbā.\nIti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.","en":"8. Groups of Eight\nEight things are helpful, etc.\nWhat eight things are helpful?\nThere 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.\nWhat eight?\nIt’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.\nThis is the first cause.\nWhen 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:\n‘Why, sir, does it say this?\nWhat does that mean?’\nThose venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.\nThis is the second cause.\nAfter hearing that teaching they perfect withdrawal of both body and mind.\nThis is the third cause.\nFurthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.\nThis is the fourth cause.\nFurthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.\nThis is the fifth cause.\nFurthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.\nThis is the sixth cause.\nFurthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.\nThis is the seventh cause.\nFurthermore, a mendicant meditates observing rise and fall in the five grasping aggregates.\n‘Such is form, such is the origin of form, such is the disappearance of form.\nSuch is feeling, such is the origin of feeling, such is the disappearance of feeling.\nSuch is perception, such is the origin of perception, such is the disappearance of perception.\nSuch are choices, such is the origin of choices, such is the disappearance of choices.\nSuch is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’\nThis is the eighth cause.\nWhat eight things should be developed?\nThe noble eightfold path, that is:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.\nWhat eight things should be completely understood?\nEight worldly conditions:\ngain and loss, fame and disgrace, blame and praise, pleasure and pain.\nWhat eight things should be given up?\nEight wrong ways:\nwrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.\nWhat eight things make things worse?\nEight grounds for laziness.\nFirstly, a mendicant has some work to do.\nThey think:\n‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’\nThey lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.\nThis is the first ground for laziness.\nFurthermore, a mendicant has done some work.\nThey think:\n‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’\nThey lie down, and don’t rouse energy …\nThis is the second ground for laziness.\nFurthermore, a mendicant has to go on a journey.\nThey think:\n‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’\nThey lie down, and don’t rouse energy …\nThis is the third ground for laziness.\nFurthermore, a mendicant has gone on a journey.\nThey think:\n‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’\nThey lie down, and don’t rouse energy …\nThis is the fourth ground for laziness.\nFurthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.\nThey think:\n‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’…\nThis is the fifth ground for laziness.\nFurthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.\nThey think:\n‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’…\nThey lie down, and don’t rouse energy …\nThis is the sixth ground for laziness.\nFurthermore, a mendicant feels a little sick. They think:\n‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’\nThey lie down, and don’t rouse energy …\nThis is the seventh ground for laziness.\nFurthermore, a mendicant has recently recovered from illness.\nThey think:\n‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’\nThey lie down, and don’t rouse energy …\nThis is the eighth ground for laziness.\nWhat eight things lead to distinction?\nEight grounds for arousing energy.\nFirstly, a mendicant has some work to do. They think:\n‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’\nThey rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.\nThis is the first ground for arousing energy.\nFurthermore, a mendicant has done some work.\nThey think:\n‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’…\nThis is the second ground for arousing energy.\nFurthermore, a mendicant has to go on a journey.\nThey think:\n‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’…\nThis is the third ground for arousing energy.\nFurthermore, a mendicant has gone on a journey.\nThey think:\n‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’…\nThis is the fourth ground for arousing energy.\nFurthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.\nThey think:\n‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’…\nThis is the fifth ground for arousing energy.\nFurthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.\nThey think:\n‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’…\nThis is the sixth ground for arousing energy.\nFurthermore, a mendicant feels a little sick.\nThey think:\n‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’…\nThis is the seventh ground for arousing energy.\nFurthermore, a mendicant has recently recovered from illness.\nThey think:\n‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’\nThey rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.\nThis is the eighth ground for arousing energy.\nWhat eight things are hard to comprehend?\nEight lost opportunities for spiritual practice.\nFirstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.\nBut that individual has been reborn in hell.\nThis is the first lost opportunity for spiritual practice.\nFurthermore, a Realized One has arisen in the world …\nBut that individual has been reborn in the animal realm.\nThis is the second lost opportunity for spiritual practice.\nFurthermore, a Realized One has arisen in the world …\nBut that individual has been reborn in the ghost realm.\nThis is the third lost opportunity for spiritual practice.\nFurthermore, a Realized One has arisen in the world …\nBut that individual has been reborn in one of the long-lived orders of gods.\nThis is the fourth lost opportunity for spiritual practice.\nFurthermore, a Realized One has arisen in the world …\nBut that individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go.\nThis is the fifth lost opportunity for spiritual practice.\nFurthermore, a Realized One has arisen in the world …\nAnd an individual is reborn in a central country. But they have wrong view and distorted perspective:\n‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’\nThis is the sixth lost opportunity for spiritual practice.\nFurthermore, a Realized One has arisen in the world …\nAnd an individual is reborn in a central country. But they’re witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said.\nThis is the seventh lost opportunity for spiritual practice.\nFurthermore, a Realized One has not arisen in the world …\nso there is no teaching of the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But an individual is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said.\nThis is the eighth lost opportunity for spiritual practice.\nWhat eight things should be produced?\nEight thoughts of a great man.\n‘This teaching is for those of few wishes, not those of many wishes.\nIt’s for the contented, not those who lack contentment.\nIt’s for the secluded, not those who enjoy company.\nIt’s for the energetic, not the lazy.\nIt’s for the mindful, not the unmindful.\nIt’s for those with immersion, not those without immersion.\nIt’s for the wise, not the witless.\nThis teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’\nWhat eight things should be directly known?\nEight dimensions of mastery.\nPerceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’\nThis is the first dimension of mastery.\nPerceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’\nThis is the second dimension of mastery.\nNot perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’\nThis is the third dimension of mastery.\nNot perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’\nThis is the fourth dimension of mastery.\nNot perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.\nThey’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.\nMastering them, they perceive: ‘I know and see.’\nThis is the fifth dimension of mastery.\nNot perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.\nThey’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.\nMastering them, they perceive: ‘I know and see.’\nThis is the sixth dimension of mastery.\nNot perceiving form internally, someone sees forms externally that are red, with red color and red appearance.\nThey’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.\nMastering them, they perceive: ‘I know and see.’\nThis is the seventh dimension of mastery.\nNot perceiving form internally, someone sees forms externally that are white, with white color and white appearance.\nThey’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.\nMastering them, they perceive: ‘I know and see.’\nThis is the eighth dimension of mastery.\nWhat eight things should be realized?\nEight liberations.\nHaving physical form, they see forms.\nThis is the first liberation.\nNot perceiving physical form internally, someone see forms externally.\nThis is the second liberation.\nThey’re focused only on beauty.\nThis is the third liberation.\nGoing totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.\nThis is the fourth liberation.\nGoing totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.\nThis is the fifth liberation.\nGoing totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.\nThis is the sixth liberation.\nGoing totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.\nThis is the seventh liberation.\nGoing totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.\nThis is the eighth liberation.\nSo these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One."}},{"id":"dn34:2.2","sourceIds":["dn34:2.2.0","dn34:2.2.1","dn34:2.2.2","dn34:2.2.3","dn34:2.2.4","dn34:2.2.5","dn34:2.2.6","dn34:2.2.7","dn34:2.2.8","dn34:2.2.9","dn34:2.2.10","dn34:2.2.11","dn34:2.2.12","dn34:2.2.13","dn34:2.2.14","dn34:2.2.15","dn34:2.2.16","dn34:2.2.17","dn34:2.2.18","dn34:2.2.19","dn34:2.2.20","dn34:2.2.21","dn34:2.2.22","dn34:2.2.23","dn34:2.2.24","dn34:2.2.25","dn34:2.2.26","dn34:2.2.27","dn34:2.2.28","dn34:2.2.29","dn34:2.2.30","dn34:2.2.31","dn34:2.2.32","dn34:2.2.33","dn34:2.2.34","dn34:2.2.35","dn34:2.2.36","dn34:2.2.37","dn34:2.2.38","dn34:2.2.39","dn34:2.2.40","dn34:2.2.41","dn34:2.2.42","dn34:2.2.43","dn34:2.2.44","dn34:2.2.45","dn34:2.2.46","dn34:2.2.47","dn34:2.2.48","dn34:2.2.49","dn34:2.2.50","dn34:2.2.51","dn34:2.2.52","dn34:2.2.53","dn34:2.2.54","dn34:2.2.55","dn34:2.2.56","dn34:2.2.57","dn34:2.2.58","dn34:2.2.59","dn34:2.2.60","dn34:2.2.61","dn34:2.2.62","dn34:2.2.63","dn34:2.2.64","dn34:2.2.65","dn34:2.2.66","dn34:2.2.67","dn34:2.2.68","dn34:2.2.69","dn34:2.2.70","dn34:2.2.71","dn34:2.2.72","dn34:2.2.73","dn34:2.2.74","dn34:2.2.75","dn34:2.2.76","dn34:2.2.77","dn34:2.2.78","dn34:2.2.79","dn34:2.2.80","dn34:2.2.81","dn34:2.2.82","dn34:2.2.83","dn34:2.2.84","dn34:2.2.85","dn34:2.2.86","dn34:2.2.87","dn34:2.2.88","dn34:2.2.89","dn34:2.2.90"],"kind":"text","text":{"pi":"9. Nava dhammā\nNava dhammā bahukārā …pe… nava dhammā sacchikātabbā.\nKatame nava dhammā bahukārā?\nNava 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.\nIme nava dhammā bahukārā.\nKatame nava dhammā bhāvetabbā?\nNava pārisuddhipadhāniyaṅgāni—\nsīlavisuddhi pārisuddhipadhāniyaṅgaṁ, cittavisuddhi pārisuddhipadhāniyaṅgaṁ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṁ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṁ, maggāmaggañāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paññāvisuddhi pārisuddhipadhāniyaṅgaṁ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṁ.\nIme nava dhammā bhāvetabbā.\nKatame nava dhammā pariññeyyā?\nNava sattāvāsā—\nsantāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.\nAyaṁ paṭhamo sattāvāso.\nSantāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.\nAyaṁ dutiyo sattāvāso.\nSantāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.\nAyaṁ tatiyo sattāvāso.\nSantāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.\nAyaṁ catuttho sattāvāso.\nSantāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā.\nAyaṁ pañcamo sattāvāso.\nSantāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.\nAyaṁ chaṭṭho sattāvāso.\nSantāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.\nAyaṁ sattamo sattāvāso.\nSantāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.\nAyaṁ aṭṭhamo sattāvāso.\nSantāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā.\nAyaṁ navamo sattāvāso.\nIme nava dhammā pariññeyyā.\nKatame nava dhammā pahātabbā?\nNava taṇhāmūlakā dhammā—\ntaṇhaṁ 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.\nIme nava dhammā pahātabbā.\nKatame nava dhammā hānabhāgiyā?\nNava āghātavatthūni:\n‘anatthaṁ me acarī’ti āghātaṁ bandhati,\n‘anatthaṁ me caratī’ti āghātaṁ bandhati,\n‘anatthaṁ me carissatī’ti āghātaṁ bandhati;\n‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe…\n‘anatthaṁ caratī’ti āghātaṁ bandhati …pe…\n‘anatthaṁ carissatī’ti āghātaṁ bandhati;\n‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe…\n‘atthaṁ caratī’ti āghātaṁ bandhati …pe…\n‘atthaṁ carissatī’ti āghātaṁ bandhati.\nIme nava dhammā hānabhāgiyā.\nKatame nava dhammā visesabhāgiyā?\nNava āghātapaṭivinayā:\n‘anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;\n‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;\n‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;\n‘piyassa me manāpassa anatthaṁ acari …pe…\nanatthaṁ carati …pe…\nanatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti;\n‘appiyassa me amanāpassa atthaṁ acari …pe…\natthaṁ carati …pe…\natthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti.\nIme nava dhammā visesabhāgiyā.\nKatame nava dhammā duppaṭivijjhā?\nNava nānattā—\ndhātunānattaṁ 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 (…).\nIme nava dhammā duppaṭivijjhā.\nKatame nava dhammā uppādetabbā?\nNava saññā—\nasubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.\nIme nava dhammā uppādetabbā.\nKatame nava dhammā abhiññeyyā?\nNava anupubbavihārā—\nidhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.\nVitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.\nPītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.\nSukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.\nSabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.\nSabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.\nSabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.\nSabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.\nSabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.\nIme nava dhammā abhiññeyyā.\nKatame nava dhammā sacchikātabbā?\nNava anupubbanirodhā—\npaṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti,\ndutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti,\ntatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti,\ncatutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti,\nākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti,\nviññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti,\nākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti,\nnevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti,\nsaññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.\nIme nava dhammā sacchikātabbā.\nIti ime navuti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.","en":"9. Groups of Nine\nNine things are helpful, etc.\nWhat nine things are helpful?\nNine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.\nWhat nine things should be developed?\nNine factors of trying to be pure.\nThe factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of what is the path and what is not the path, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.\nWhat nine things should be completely understood?\nNine abodes of sentient beings.\nThere are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.\nThis is the first abode of sentient beings.\nThere are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.\nThis is the second abode of sentient beings.\nThere are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.\nThis is the third abode of sentient beings.\nThere are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.\nThis is the fourth abode of sentient beings.\nThere are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.\nThis is the fifth abode of sentient beings.\nThere are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.\nThis is the sixth abode of sentient beings.\nThere are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.\nThis is the seventh abode of sentient beings.\nThere are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.\nThis is the eighth abode of sentient beings.\nThere are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.\nThis is the ninth abode of sentient beings.\nWhat nine things should be given up?\nNine things rooted in craving.\nCraving gives rise to searching. Searching gives rise to gaining material things. Gaining material things gives rise to evaluation. Evaluation gives rise to desire and lust. Desire and lust gives rise to attachment. Attachment gives rise to ownership. Ownership gives rise to stinginess. Stinginess gives rise to safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, backbiting, and lies.\nWhat nine things make things worse?\nNine grounds for resentment.\nThinking: ‘They did wrong to me,’ you harbor resentment.\nThinking: ‘They are doing wrong to me’ …\n‘They will do wrong to me’ …\n‘They did wrong by someone I love’ …\n‘They are doing wrong by someone I love’ …\n‘They will do wrong by someone I love’ …\n‘They helped someone I dislike’ …\n‘They are helping someone I dislike’ …\nThinking: ‘They will help someone I dislike,’ you harbor resentment.\nWhat nine things lead to distinction?\nNine ways to get rid of resentment.\nThinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.\nThinking: ‘They are doing wrong to me …’ …\n‘They will do wrong to me …’ …\n‘They did wrong by someone I love …’ …\n‘They are doing wrong by someone I love …’ …\n‘They will do wrong by someone I love …’ …\n‘They helped someone I dislike …’ …\n‘They are helping someone I dislike …’ …\nThinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.\nWhat nine things are hard to comprehend?\nNine kinds of diversity.\nDiversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.\nWhat nine things should be produced?\nNine perceptions:\nthe 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.\nWhat nine things should be directly known?\nNine progressive meditations.\nA mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …\nsecond absorption …\nthird absorption …\nfourth absorption.\nGoing totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.\nGoing totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.\nGoing totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.\nGoing totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.\nGoing totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.\nWhat nine things should be realized?\nNine progressive cessations.\nFor someone who has attained the first absorption, sensual perceptions have ceased.\nFor someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.\nFor someone who has attained the third absorption, rapture has ceased.\nFor someone who has attained the fourth absorption, breathing has ceased.\nFor someone who has attained the dimension of infinite space, the perception of form has ceased.\nFor someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.\nFor someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.\nFor someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.\nFor someone who has attained the cessation of perception and feeling, perception and feeling have ceased.\nSo these ninety things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One."}},{"id":"dn34:2.3","sourceIds":["dn34:2.3.0","dn34:2.3.1","dn34:2.3.2","dn34:2.3.3","dn34:2.3.4","dn34:2.3.5","dn34:2.3.6","dn34:2.3.7","dn34:2.3.8","dn34:2.3.9","dn34:2.3.10","dn34:2.3.11","dn34:2.3.12","dn34:2.3.13","dn34:2.3.14","dn34:2.3.15","dn34:2.3.16","dn34:2.3.17","dn34:2.3.18","dn34:2.3.19","dn34:2.3.20","dn34:2.3.21","dn34:2.3.22","dn34:2.3.23","dn34:2.3.24","dn34:2.3.25","dn34:2.3.26","dn34:2.3.27","dn34:2.3.28","dn34:2.3.29","dn34:2.3.30","dn34:2.3.31","dn34:2.3.32","dn34:2.3.33","dn34:2.3.34","dn34:2.3.35","dn34:2.3.36","dn34:2.3.37","dn34:2.3.38","dn34:2.3.39","dn34:2.3.40","dn34:2.3.41","dn34:2.3.42","dn34:2.3.43","dn34:2.3.44","dn34:2.3.45","dn34:2.3.46","dn34:2.3.47","dn34:2.3.48","dn34:2.3.49","dn34:2.3.50","dn34:2.3.51","dn34:2.3.52","dn34:2.3.53","dn34:2.3.54","dn34:2.3.55","dn34:2.3.56","dn34:2.3.57","dn34:2.3.58","dn34:2.3.59","dn34:2.3.60","dn34:2.3.61","dn34:2.3.62","dn34:2.3.63","dn34:2.3.64","dn34:2.3.65","dn34:2.3.66","dn34:2.3.67","dn34:2.3.68","dn34:2.3.69","dn34:2.3.70","dn34:2.3.71","dn34:2.3.72","dn34:2.3.73","dn34:2.3.74","dn34:2.3.75","dn34:2.3.76","dn34:2.3.77","dn34:2.3.78","dn34:2.3.79","dn34:2.3.80","dn34:2.3.81","dn34:2.3.82","dn34:2.3.83","dn34:2.3.84","dn34:2.3.85","dn34:2.3.86","dn34:2.3.87","dn34:2.3.88","dn34:2.3.89","dn34:2.3.90","dn34:2.3.91","dn34:2.3.92","dn34:2.3.93","dn34:2.3.94","dn34:2.3.95","dn34:2.3.96","dn34:2.3.97","dn34:2.3.98","dn34:2.3.99","dn34:2.3.100","dn34:2.3.101","dn34:2.3.102","dn34:2.3.103","dn34:2.3.104","dn34:2.3.105","dn34:2.3.106","dn34:2.3.107","dn34:2.3.108","dn34:2.3.109","dn34:2.3.110","dn34:2.3.111","dn34:2.3.112","dn34:2.3.113","dn34:2.3.114","dn34:2.3.115","dn34:2.3.116","dn34:2.3.117","dn34:2.3.118","dn34:2.3.119","dn34:2.3.120","dn34:2.3.121","dn34:2.3.122","dn34:2.3.123","dn34:2.3.124","dn34:2.3.125","dn34:2.3.126","dn34:2.3.127","dn34:2.3.128","dn34:2.3.129","dn34:2.3.130","dn34:2.3.131","dn34:2.3.132","dn34:2.3.133","dn34:2.3.134"],"kind":"text","text":{"pi":"10. Dasa dhammā\nDasa dhammā bahukārā …pe… dasa dhammā sacchikātabbā.\nKatame dasa dhammā bahukārā?\nDasa nāthakaraṇā dhammā—\nidhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.\nYaṁpāvuso, bhikkhu sīlavā hoti …pe… sikkhati sikkhāpadesu.\nAyampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu bahussuto …pe… diṭṭhiyā suppaṭividdhā.\nYaṁpāvuso, bhikkhu bahussuto …pe…\nayampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.\nYaṁpāvuso, bhikkhu …pe… kalyāṇasampavaṅko.\nAyampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṁ.\nYaṁpāvuso, bhikkhu …pe… anusāsaniṁ.\nAyampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ, alaṁ saṁvidhātuṁ.\nYaṁpāvuso, bhikkhu …pe… alaṁ saṁvidhātuṁ.\nAyampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo.\nYaṁpāvuso, bhikkhu …pe… uḷārapāmojjo.\nAyampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.\nYaṁpāvuso, bhikkhu …pe…\nayampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati …pe… kusalesu dhammesu.\nYaṁpāvuso, bhikkhu …pe…\nayampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.\nYaṁpāvuso, bhikkhu …pe…\nayampi dhammo nāthakaraṇo.\nPuna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.\nYaṁpāvuso, bhikkhu …pe…\nayampi dhammo nāthakaraṇo.\nIme dasa dhammā bahukārā.\nKatame dasa dhammā bhāvetabbā?\nDasa kasiṇāyatanāni—\npathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.\nĀpokasiṇameko sañjānāti …pe…\ntejokasiṇameko sañjānāti …\nvāyokasiṇameko sañjānāti …\nnīlakasiṇameko sañjānāti …\npītakasiṇameko sañjānāti …\nlohitakasiṇameko sañjānāti …\nodātakasiṇameko sañjānāti …\nākāsakasiṇameko sañjānāti …\nviññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ.\nIme dasa dhammā bhāvetabbā.\nKatame dasa dhammā pariññeyyā?\nDasāyatanāni—\ncakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ.\nIme dasa dhammā pariññeyyā.\nKatame dasa dhammā pahātabbā?\nDasa micchattā—\nmicchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti.\nIme dasa dhammā pahātabbā.\nKatame dasa dhammā hānabhāgiyā?\nDasa akusalakammapathā—\npāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.\nIme dasa dhammā hānabhāgiyā.\nKatame dasa dhammā visesabhāgiyā?\nDasa kusalakammapathā—\npāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.\nIme dasa dhammā visesabhāgiyā.\nKatame dasa dhammā duppaṭivijjhā?\nDasa ariyavāsā—\nidhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.\nKathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?\nIdhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.\nEvaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.\nKathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?\nIdhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.\nSotena saddaṁ sutvā …pe…\nghānena gandhaṁ ghāyitvā …\njivhāya rasaṁ sāyitvā …\nkāyena phoṭṭhabbaṁ phusitvā …\nmanasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.\nEvaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.\nKathañcāvuso, bhikkhu ekārakkho hoti?\nIdhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.\nEvaṁ kho, āvuso, bhikkhu ekārakkho hoti.\nKathañcāvuso, bhikkhu caturāpasseno hoti?\nIdhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.\nEvaṁ kho, āvuso, bhikkhu caturāpasseno hoti.\nKathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?\nIdhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.\nEvaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.\nKathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?\nIdhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.\nEvaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.\nKathañcāvuso, bhikkhu anāvilasaṅkappā hoti?\nIdhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti.\nEvaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.\nKathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?\nIdhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.\nEvaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.\nKathañcāvuso, bhikkhu suvimuttacitto hoti?\nIdhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti.\nEvaṁ kho, āvuso, bhikkhu suvimuttacitto hoti.\nKathañcāvuso, bhikkhu suvimuttapañño hoti?\nIdhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.\n‘Doso me pahīno …pe…\nāyatiṁ anuppādadhammo’ti pajānāti.\n‘Moho me pahīno …pe…\nāyatiṁ anuppādadhammo’ti pajānāti.\nEvaṁ kho, āvuso, bhikkhu suvimuttapañño hoti.\nIme dasa dhammā duppaṭivijjhā.\nKatame dasa dhammā uppādetabbā?\nDasa saññā—\nasubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.\nIme dasa dhammā uppādetabbā.\nKatame dasa dhammā abhiññeyyā?\nDasa nijjaravatthūni—\nsammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti.\nYe ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.\nSammāsaṅkappassa micchāsaṅkappo …pe…\nsammāvācassa micchāvācā …\nsammākammantassa micchākammanto …\nsammāājīvassa micchāājīvo …\nsammāvāyāmassa micchāvāyāmo …\nsammāsatissa micchāsati …\nsammāsamādhissa micchāsamādhi …\nsammāñāṇassa micchāñāṇaṁ nijjiṇṇaṁ hoti.\nSammāvimuttissa micchāvimutti nijjiṇṇā hoti.\nYe ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.\nIme dasa dhammā abhiññeyyā.\nKatame dasa dhammā sacchikātabbā?\nDasa asekkhā dhammā—\nasekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti.\nIme dasa dhammā sacchikātabbā.\nIti ime satadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā”ti.\nIdamavocāyasmā sāriputto.\nAttamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.\nDasuttarasuttaṁ niṭṭhitaṁ ekādasamaṁ.\nPāthikavaggo niṭṭhito.","en":"10. Groups of Ten\nTen 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.\nWhat ten things are helpful?\nTen qualities that serve as protector.\nFirst, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.\nThis is a quality that serves as protector.\nFurthermore, a mendicant is learned.\nThis too is a quality that serves as protector.\nFurthermore, a mendicant has good friends, companions, and associates.\nThis too is a quality that serves as protector.\nFurthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.\nThis too is a quality that serves as protector.\nFurthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.\nThis too is a quality that serves as protector.\nFurthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training.\nThis too is a quality that serves as protector.\nFurthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.\nThis too is a quality that serves as protector.\nFurthermore, a mendicant is energetic.\nThis too is a quality that serves as protector.\nFurthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.\nThis too is a quality that serves as protector.\nFurthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.\nThis too is a quality that serves as protector.\nWhat ten things should be developed?\nTen universal dimensions of meditation.\nSomeone perceives the meditation on universal earth above, below, across, undivided and limitless.\nThey perceive the meditation on universal water …\nthe meditation on universal fire …\nthe meditation on universal air …\nthe meditation on universal blue …\nthe meditation on universal yellow …\nthe meditation on universal red …\nthe meditation on universal white …\nthe meditation on universal space …\nThey perceive the meditation on universal consciousness above, below, across, undivided and limitless.\nWhat ten things should be completely understood?\nTen sense fields:\neye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches.\nWhat ten things should be given up?\nTen wrong ways:\nwrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.\nWhat ten things make things worse?\nTen ways of doing unskillful deeds:\nkilling living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view.\nWhat ten things lead to distinction?\nTen ways of doing skillful deeds:\nrefraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.\nWhat ten things are hard to comprehend?\nTen abodes of the noble ones.\nA mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has cast aside idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.\nAnd how has a mendicant given up five factors?\nIt’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.\nThat’s how a mendicant has given up five factors.\nAnd how does a mendicant possess six factors?\nA mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.\nHearing a sound with their ears …\nSmelling an odor with their nose …\nTasting a flavor with their tongue …\nEncountering a touch with their body …\nKnowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.\nThat’s how a mendicant possesses six factors.\nAnd how does a mendicant have a single guard?\nIt’s when a mendicant’s heart is guarded by mindfulness.\nThat’s how a mendicant has a single guard.\nAnd how does a mendicant have four supports?\nAfter appraisal, a mendicant uses some things, endures some things, avoids some things, and dispels some things.\nThat’s how a mendicant has four supports.\nAnd how has a mendicant cast aside idiosyncratic interpretations of the truth?\nDifferent ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has cast out, cast aside, thrown out, discarded, let go of, given up, and relinquished all these.\nThat’s how a mendicant has cast aside idiosyncratic interpretations of the truth.\nAnd how has a mendicant totally given up searching?\nIt’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.\nThat’s how a mendicant has totally given up searching.\nAnd how does a mendicant have unsullied intentions?\nIt’s when they’ve given up sensual, malicious, and cruel intentions.\nThat’s how a mendicant has unsullied intentions.\nAnd how has a mendicant stilled the physical process?\nWith the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.\nThat’s how a mendicant has stilled the physical process.\nAnd how is a mendicant well freed in mind?\nIt’s when a mendicant’s mind is freed from greed, hate, and delusion.\nThat’s how a mendicant is well freed in mind.\nAnd how is a mendicant well freed by wisdom?\nIt’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’\nThat’s how a mendicant’s mind is well freed by wisdom.\nWhat ten things should be produced?\nTen perceptions:\nthe 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.\nWhat ten things should be directly known?\nTen grounds for wearing away.\nFor one of right view, wrong view is worn away.\nAnd the many bad, unskillful qualities that arise because of wrong view are worn away.\nFor one of right intention, wrong intention is worn away. …\nFor one of right speech, wrong speech is worn away. …\nFor one of right action, wrong action is worn away. …\nFor one of right livelihood, wrong livelihood is worn away. …\nFor one of right effort, wrong effort is worn away. …\nFor one of right mindfulness, wrong mindfulness is worn away. …\nFor one of right immersion, wrong immersion is worn away. …\nFor one of right knowledge, wrong knowledge is worn away. …\nFor one of right freedom, wrong freedom is worn away.\nAnd the many bad, unskillful qualities that arise because of wrong freedom are worn away.\nWhat ten things should be realized?\nTen qualities of an adept:\nan adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.\nSo these hundred things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.”\nThat is what Venerable Sāriputta said.\nSatisfied, the mendicants approved what Sāriputta said."}},{"id":"dn34:2.4","sourceIds":["dn34:2.4.0","dn34:2.4.1","dn34:2.4.2","dn34:2.4.3","dn34:2.4.4","dn34:2.4.5","dn34:2.4.6","dn34:2.4.7","dn34:2.4.8","dn34:2.4.9","dn34:2.4.10","dn34:2.4.11"],"kind":"text","text":{"pi":"Tassuddānaṁ\nPāthiko ca udumbaraṁ,\ncakkavatti aggaññakaṁ;\nSampasādanapāsādaṁ,\nmahāpurisalakkhaṇaṁ.\nSiṅgālāṭānāṭiyakaṁ,\nsaṅgīti ca dasuttaraṁ;\nEkādasahi suttehi,\npāthikavaggoti vuccati.\nPāthikavaggapāḷi niṭṭhitā.\nTīhi vaggehi paṭimaṇḍito sakalo\ndīghanikāyo samatto.","en":"The Long Discourses are complete."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/dn34/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}