| пали | Thanissaro bhikkhu - english
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345."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.
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“There are, friends, ten dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened.
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Tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ.
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Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings.
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Katame dasa?
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“Which ten dhammas?
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"Dasa nāthakaraṇā dhammā.
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• “Ten qualities creating a protector:
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Idhāvuso, bhikkhu sīlavā hoti.
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There is the case, friends, where a monk is virtuous.
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Pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.
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He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.
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Yaṃpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.
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And the fact that he is virtuous… seeing danger in the slightest faults is
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Ayampi dhammo nāthakaraṇo.
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a quality creating a protector.
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"Puna caparaṃ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo.
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“And further, the monk has heard much, has retained what he has heard, has stored what he has heard.
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Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā [sātthaṃ sabyañjanaṃ (sī. syā. pī.)] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti [dhatā (ka. sī. syā. kaṃ.)] dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, yaṃpāvuso, bhikkhu bahussuto hoti - pe - diṭṭhiyā suppaṭividdhā.
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Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning and expression—proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, & well-penetrated in terms of his views. And the fact that he has heard much… well-penetrated in terms of his views is
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Ayampi dhammo nāthakaraṇo.
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a quality creating a protector.
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"Puna caparaṃ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
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“And further, the monk has admirable friends, admirable comrades, admirable companions.
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Yaṃpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
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And the fact that he has admirable friends, admirable comrades, admirable companions is
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Ayampi dhammo nāthakaraṇo.
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a quality creating a protector.
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"Puna caparaṃ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ.
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“And further, the monk is easy to speak to, endowed with qualities that make him easy to speak to, patient, respectful to instruction.
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Yaṃpāvuso, bhikkhu suvaco hoti - pe - padakkhiṇaggāhī anusāsaniṃ.
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And the fact that he is easy to speak to… respectful to instruction is
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Ayampi dhammo nāthakaraṇo.
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a quality creating a protector.
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"Puna caparaṃ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ.
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“And further, the monk is adept at the various affairs involving his companions in the holy life, is vigorous, quick-witted in the techniques involved in them, is up to doing them or arranging to get them done.
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Yaṃpāvuso, bhikkhu yāni tāni sabrahmacārīnaṃ - pe - alaṃ saṃvidhātuṃ.
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And the fact that he is adept at… doing them or arranging to get them done is
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Ayampi dhammo nāthakaraṇo.
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a quality creating a protector.
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"Puna caparaṃ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo [uḷārapāmujjo (sī. pī.), oḷārapāmojjo (syā. kaṃ.)].
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“And further, the monk is one who desires the Dhamma, endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Vinaya.
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Yaṃpāvuso, bhikkhu dhammakāmo hoti - pe - uḷārapāmojjo [uḷārapāmujjo (sī. pī.), oḷārapāmojjo (syā. kaṃ.)].
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And the fact that he is one who desires the Dhamma, endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Vinaya is
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Ayampi dhammo nāthakaraṇo.
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a quality creating a protector.
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"Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.
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“And further, the monk keeps his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.
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Yaṃpāvuso, bhikkhu santuṭṭho hoti - pe - parikkhārehi.
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And the fact that he keeps his persistence aroused… not shirking his duties with regard to skillful qualities is
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Ayampi dhammo nāthakaraṇo.
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a quality creating a protector.
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"Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
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“And further, the monk is content with any old robe cloth at all, any old alms food, any old lodging, any old medicinal requisites for curing sickness at all.
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Yaṃpāvuso, bhikkhu āraddhavīriyo viharati - pe - anikkhittadhuro kusalesu dhammesu.
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And the fact that he is content with any old robe cloth at all, any old alms food, any old lodging, any old medicinal requisites for curing sickness at all is
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Ayampi dhammo nāthakaraṇo.
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a quality creating a protector.
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"Puna caparaṃ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.
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“And further, the monk is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done & said a long time ago.
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Yaṃpāvuso, bhikkhu satimā hoti - pe - saritā anussaritā.
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And the fact that he is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done & said a long time ago is
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Ayampi dhammo nāthakaraṇo.
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a quality creating a protector.
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"Puna caparaṃ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.
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“And further, the monk is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress.
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Yaṃpāvuso, bhikkhu paññavā hoti - pe - sammādukkhakkhayagāminiyā.
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And the fact that the monk is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress—is
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Ayampi dhammo nāthakaraṇo.
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a quality creating a protector.
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346.Dasa kasiṇāyatanāni.
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• “Ten totality-dimensions:
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Pathavīkasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.
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One perceives the earth-totality above, below, all-around: non-dual [advayaṁ], immeasurable.
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Āpokasiṇameko sañjānāti - pe - tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti… viññāṇakasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.
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One perceives the water-totality… the fire-totality… the wind-totality… the blue-totality… the yellow-totality… the red-totality… the white-totality… the space-totality… the consciousness-totality above, below, all-around: non-dual, immeasurable.
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347."Dasa akusalakammapathā – pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.
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• “Ten unskillful courses of action: taking life, taking what is not given, sexual misconduct, telling lies, divisive speech, harsh speech, idle chatter, greed, ill will, wrong view.
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"Dasa kusalakammapathā – pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.
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• “Ten skillful courses of action: refraining from taking life, refraining from taking what is not given, refraining from sexual misconduct, refraining from telling lies, refraining from divisive speech, refraining from harsh speech, refraining from idle chatter, non-greed, non-ill will, right view.
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348."Dasa ariyavāsā.
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• “Ten noble abodes:
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Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.
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There is the case, friends, where a monk has abandoned five factors, is endowed with six, guards one, is supported in four, has shaken off idiosyncratic truths, has thoroughly given up searching, is undisturbed in his resolves, is calmed in his bodily-fabrication, is well-released in mind, is well-released in discernment.
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"Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?
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“And how has a monk abandoned five factors?
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Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.
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There is the case where a monk’s sensual desire is abandoned. His ill will… His sloth & torpor… His restlessness & anxiety… His uncertainty is abandoned.
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Evaṃ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.
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This is how a monk has abandoned five factors.
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"Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?
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“And how is a monk endowed with six (factors)?
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Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
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There is the case where a monk, on seeing a form via the eye, is neither gladdened nor saddened, but remains equanimous, mindful, & alert.
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Sotena saddaṃ sutvā - pe - manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
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On hearing a sound via the ear… On smelling an aroma via the nose… On tasting a flavor via the tongue… On touching a tactile sensation via the body… On cognizing an idea via the intellect, he is neither gladdened nor saddened, but remains equanimous, mindful, & alert.
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Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.
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This is how a monk is endowed with six (factors).
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"Kathañcāvuso, bhikkhu ekārakkho hoti?
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“And how does a monk guard one (factor)?
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Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.
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There is the case where a monk is endowed with an awareness guarded by mindfulness.
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Evaṃ kho, āvuso, bhikkhu ekārakkho hoti.
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This is how a monk guards one (factor).
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"Kathañcāvuso, bhikkhu caturāpasseno hoti?
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“And how is a monk supported in four (ways)?
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Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti.
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There is the case where a monk, carefully reflecting, associates with one thing, acquiesces to another, avoids another, and subdues another.
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Evaṃ kho, āvuso, bhikkhu caturāpasseno hoti.
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This is how a monk is supported in four (ways).
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"Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?
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“And how has a monk shaken off idiosyncratic truths [pacceka-sacca]?
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Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.
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There is the case where a monk has shaken off the run-of-the-mill idiosyncratic truths of run-of-the-mill contemplatives & brahmans—in other words, ‘The cosmos is eternal,’ ‘The cosmos is not eternal,’ ‘The cosmos is finite,’ ‘The cosmos is infinite,’ ‘The soul & the body are the same,’ ‘The soul is one thing and the body another,’ ‘After death a Tathāgata exists,’ ‘After death a Tathāgata does not exist,’ ‘After death a Tathāgata both does & does not exist,’ ‘After death a Tathāgata neither does nor does not exist.’ All of these he has thrown off, shaken off, renounced, vomited up, let go, abandoned, relinquished.
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Evaṃ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.
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This is how a monk has shaken off idiosyncratic truths.
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"Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?
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“And how has a monk thoroughly given up searching?
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Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.
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There is the case where a monk has abandoned his search for sensuality, has abandoned his search for becoming, and has allayed his search for a holy life.
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Evaṃ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.
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This is how a monk has thoroughly given up searching.
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"Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti?
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“And how is a monk undisturbed in his resolves?
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Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti.
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There is the case where a monk has abandoned his resolve for sensuality… his resolve for ill-will… his resolve for harmfulness.
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Evaṃ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.
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This is how a monk is undisturbed in his resolves.
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"Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti ?
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“And how is a monk calmed in his bodily fabrication?
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Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
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There is the case where a monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.
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Evaṃ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.
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This is how a monk is calmed in his bodily fabrication.
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"Kathañcāvuso, bhikkhu suvimuttacitto hoti?
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“And how is a monk well-released in mind?
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Idhāvuso, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti.
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There is the case where a monk’s mind is released from passion, released from aversion, released from delusion.
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Evaṃ kho, āvuso, bhikkhu suvimuttacitto hoti.
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This is how a monk is well-released in mind.
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"Kathañcāvuso, bhikkhu suvimuttapañño hoti?
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“And how is a monk well-released in discernment?
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Idhāvuso, bhikkhu 'rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo'ti pajānāti.
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There is the case where a monk discerns, ‘Passion is abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.’
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'Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo'ti pajānāti.
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He discerns, ‘Aversion is abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.’
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'Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo'ti pajānāti.
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He discerns, ‘Delusion is abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.’
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Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti.
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This is how a monk is well-released in discernment.
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"Dasa asekkhā dhammā – asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimutti.
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• “Ten qualities of one beyond training: the right view of one beyond training, the right resolve of one beyond training, the right speech of one beyond training, the right action of one beyond training, the right livelihood of one beyond training, the right effort of one beyond training, the right mindfulness of one beyond training, the right concentration of one beyond training, the right knowledge of one beyond training, the right release of one beyond training.
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"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.
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“These, friends, are the ten dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened.
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Tattha sabbeheva saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna"nti.
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Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings.”
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349.Atha kho bhagavā uṭṭhahitvā āyasmantaṃ sāriputtaṃ āmantesi – 'sādhu sādhu, sāriputta, sādhu kho tvaṃ, sāriputta, bhikkhūnaṃ saṅgītipariyāyaṃ abhāsī'ti.
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Then the Blessed One, having gotten up, said to Ven. Sāriputta, “Excellent, Sāriputta! Excellent! It’s excellent how you have spoken to the monks of the sequence for reciting together.”
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Idamavocāyasmā sāriputto, samanuñño satthā ahosi.
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That is what Ven. Sāriputta said, the Teacher approved, and gratified,
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Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.
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the monks delighted in Ven. Sāriputta’s words.
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Saṅgītisuttaṃ niṭṭhitaṃ dasamaṃ.
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