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ДН 33 Наставление о спетом вместе Палийский оригинал

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296.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā mallesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṃ nagaraṃ tadavasari. I have heard that on one occasion the Blessed One was wandering among the Mallans with a large Saṅgha of monks—approximately 500 monks in all—and arrived at Pāvā, a city of the Mallans.
Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane. There he stayed near Pāvā in Cunda the silversmith’s mango grove.

Ubbhatakanavasandhāgāraṃ Таблица Палийский оригинал

297.Tena kho pana samayena pāveyyakānaṃ mallānaṃ ubbhatakaṃ nāma navaṃ sandhāgāraṃ [santhāgāraṃ (sī. pī.), saṇṭhāgāraṃ (syā. kaṃ.)] acirakāritaṃ hoti anajjhāvuṭṭhaṃ [anajjhāvutthaṃ (sī. syā. pī. ka.)] samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Now, at that time a new reception hall named Ubbhataka had just been built by the Pāvā Mallans, and it had not yet been dwelled in by any contemplative, brahman, or anyone at all in human form.
Assosuṃ kho pāveyyakā mallā – "bhagavā kira mallesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi pāvaṃ anuppatto pāvāyaṃ viharati cundassa kammāraputtassa ambavane"ti. The Pāvā Mallans heard, “The Blessed One, they say, wandering among the Mallans with a large Saṅgha of monks—approximately 500 monks in all—has arrived at Pāvā and is staying near Pāvā in Cunda the silversmith’s mango grove.”
Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. So the Pāvā Mallans went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
Ekamantaṃ nisinnā kho pāveyyakā mallā bhagavantaṃ etadavocuṃ – "idha, bhante, pāveyyakānaṃ mallānaṃ ubbhatakaṃ nāma navaṃ sandhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. As they were sitting there they said to him, “Lord, a new reception hall named Ubbhataka has just been built by the Pāvā Mallans, and it has not yet been dwelled in by any contemplative, brahman, or anyone at all in human form.
Tañca kho, bhante, bhagavā paṭhamaṃ paribhuñjatu, bhagavatā paṭhamaṃ paribhuttaṃ pacchā pāveyyakā mallā paribhuñjissanti. May the Blessed One be the first to use it. When the Blessed One has used it first, the Pāvā Mallans will use it afterwards.
Tadassa pāveyyakānaṃ mallānaṃ dīgharattaṃ hitāya sukhāyā"ti. That will be for their long-term welfare & happiness.”
Adhivāsesi kho bhagavā tuṇhībhāvena. The Blessed One acquiesced with silence.
298.Atha kho pāveyyakā mallā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sandhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ [sabbasanthariṃ santhataṃ (ka.)] sandhāgāraṃ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhapetvā telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Sensing his acquiescence, the Pāvā Mallans got up from their seats, bowed down to him, circumambulated him, and then went to the new reception hall. On arrival, they spread it all over with felt rugs, arranged seats, set out a water vessel, and raised an oil lamp. Then they went to the Blessed One and, on arrival, having bowed down to him, stood to one side.
Ekamantaṃ ṭhitā kho te pāveyyakā mallā bhagavantaṃ etadavocuṃ – "sabbasantharisanthataṃ [sabbasanthariṃ santhataṃ (sī. pī. ka.)], bhante, sandhāgāraṃ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito. As they were standing there they said to him, “Lord, the reception hall has been covered all over with felt rugs, seats have been arranged, a water vessel has been set out, and an oil lamp raised.
Yassadāni, bhante, bhagavā kālaṃ maññatī"ti. It is now time for the Blessed One to do as he sees fit.”
299.Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. So the Blessed One—after adjusting his under robe and carrying his bowl & outer robe—went together with the Saṅgha of monks to the reception hall. On arrival he washed his feet, entered the hall, and sat with his back to the central post, facing east.
Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā. The Saṅgha of monks washed their feet, entered the hall, and sat with their backs to the western wall, facing east, ranged around the Blessed One.
Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā. The Pāvā Mallans washed their feet, entered the hall, and sat with their backs to the eastern wall, facing west, ranged around the Blessed One.
Atha kho bhagavā pāveyyake malle bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi – "abhikkantā kho, vāseṭṭhā, ratti. Then the Blessed One—having spent most of the night instructing, urging, rousing, & encouraging the Pāvā Mallans with a Dhamma talk—dismissed them, saying, “The night is far gone, Vaseṭṭhas.
Yassadāni tumhe kālaṃ maññathā"ti. Do what you think it is now time to do.”
"Evaṃ, bhante"ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Responding, “As you say, lord,” to the Blessed One, the Pāvā Mallans got up from their seats and, bowing down to him & circumambulating him, left.
300.Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā āyasmantaṃ sāriputtaṃ āmantesi – "vigatathinamiddho [vigatathīnamiddho (sī. syā. kaṃ. pī.)] kho, sāriputta, bhikkhusaṅgho. Then, not long after the Pāvā Mallans had left, the Blessed One—surveying the silent Saṅgha of monks—addressed Ven. Sāriputta, “Sāriputta, the Saṅgha of monks is free of drowsiness.
Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammīkathā. Let yourself be inspired by a Dhamma talk for them.
Piṭṭhi me āgilāyati. My back aches.
Tamahaṃ āyamissāmī"ti [āyameyyāmīti (syā. kaṃ.)]. I will rest it.”
"Evaṃ, bhante"ti kho āyasmā sāriputto bhagavato paccassosi. “As you say, lord,” Ven. Sāriputta responded to the Blessed One.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Then the Blessed One, having had his outer robe arranged folded in four, lay down on his right side in the lion’s sleeping posture, with one foot on top of the other, mindful & alert, having made a mental note to get up.

Bhinnanigaṇṭhavatthu Таблица Палийский оригинал

301.Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti. Now, on that occasion Nigaṇṭha Nāṭaputta had recently died in Pāvā.
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā [ddheḷhakajātā (syā. kaṃ.)] bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti [vicaranti (syā. kaṃ.)] – "na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi! On his death, the Nigaṇṭhas had split into two factions. They kept arguing, quarreling, & disputing, stabbing one another with weapons of the mouth: “You don’t understand this Dhamma-Vinaya. I understand this Dhamma-Vinaya. How could you understand this Dhamma-Vinaya?
Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. You practice wrongly. I practice rightly.
Sahitaṃ me, asahitaṃ te. I’m consistent. You’re inconsistent.
Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. What should be said first, you said last. What should be said last, you said first.
Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī"ti. What you cogitated so long has been turned inside out. Your position has been overthrown. You’re trapped, so go try to release your position or disentangle yourself if you can!”
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. Nothing but slaughter, as it were, was being committed among the Nigaṇṭha Nāṭa-sons.
Yepi [yepi te (sī. pī.)] nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe. Even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, seemed disenchanted, disgusted, & repelled by the Nigaṇṭha Nāṭa-sons, and at how that poorly proclaimed Dhamma-Vinaya was poorly expounded, not leading out, not conducive to calming, expounded by one who was not rightly self-awakened, its foundation [now] broken, without an arbiter.
302.Atha kho āyasmā sāriputto bhikkhū āmantesi – "nigaṇṭho, āvuso, nāṭaputto pāvāyaṃ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā - pe - bhinnathūpe appaṭisaraṇe". So Ven. Sāriputta addressed the monks, “Friends, Nigaṇṭha Nāṭaputta has recently died in Pāvā. On his death, the Nigaṇṭhas have split into two factions.… Even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, seem disenchanted, disgusted, & repelled by the Nigaṇṭha Nāṭa-sons, and at how that poorly proclaimed Dhamma-Vinaya was poorly expounded, not leading out, not conducive to calming, expounded by one who was not rightly self-awakened, its foundation [now] broken, without an arbiter.
"Evañhetaṃ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. “That’s the way it is, friends, with a poorly proclaimed Dhamma-Vinaya, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened.
Ayaṃ kho panāvuso amhākaṃ [asmākaṃ (pī.)] bhagavatā [bhagavato (ka. sī.)] dhammo svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. But our Dhamma of the Blessed One is well expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened.
Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. So it should all be recited together, without dispute, so that this holy life will endure & last a long time. That will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings.
"Katamo cāvuso, amhākaṃ bhagavatā [bhagavato (ka. sī.)] dhammo svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito; yattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ? “And which is our Dhamma of the Blessed One that is well expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened, that 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?

Ekakaṃ Таблица Палийский оригинал

303."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. “There is, friends, one dhamma that is rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened.
Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. That 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.
Katamo eko dhammo? “Which one dhamma?
Sabbe sattā āhāraṭṭhitikā. • “All beings are maintained by nutriment. āhāra - это причина? Куда он смотрел? Это пища вообще-то. https://tipitaka.theravada.su/node/table/5355
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Sabbe sattā saṅkhāraṭṭhitikā. • “All beings are maintained by fabrication.
Ayaṃ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. “This, friends, is one dhamma that is rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened.
Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. That 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.

Dukaṃ Таблица Палийский оригинал

304."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā. “There are, friends, two dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened.
Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. 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.
Katame dve [dve dhammo (syā. kaṃ.) evamuparipi] ? “Which two dhammas?
"Nāmañca rūpañca. • “Name & form.
"Avijjā ca bhavataṇhā ca. • “Ignorance & craving for becoming.
"Bhavadiṭṭhi ca vibhavadiṭṭhi ca. • “The view of becoming & the view of non-becoming.
"Ahirikañca [ahirīkañca (katthaci)] anottappañca. • “Lack of shame & lack of compunction.
"Hirī ca ottappañca. • “Shame & compunction.
"Dovacassatā ca pāpamittatā ca. • “Being hard to instruct & evil friendship.
"Sovacassatā ca kalyāṇamittatā ca. • “Being easy to instruct & admirable friendship.
"Āpattikusalatā ca āpattivuṭṭhānakusalatā ca. • “Skill in (knowing) offenses & skill in exiting from offenses.
"Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca. • “Skill in (concentration) attainments & skill in exiting from attainments.
"Dhātukusalatā ca manasikārakusalatā ca. • “Skill in (knowing) properties & skill in attention.
"Āyatanakusalatā ca paṭiccasamuppādakusalatā ca. • “Skill in (knowing) sense media & skill in (knowing) dependent co-arising.
"Ṭhānakusalatā ca aṭṭhānakusalatā ca. • “Skill in (knowing) what is possible & skill in (knowing) what is impossible.
"Ajjavañca lajjavañca. • “Uprightness & gentleness.
"Khanti ca soraccañca. • “Endurance & composure.
"Sākhalyañca paṭisanthāro ca. • “Congeniality & welcoming manners.
"Avihiṃsā ca soceyyañca. • “Harmlessness & purity.
"Muṭṭhassaccañca asampajaññañca. • “Muddled truth & unalertness.
"Sati ca sampajaññañca. • “Mindfulness & alertness.
"Indriyesu aguttadvāratā ca bhojane amattaññutā ca. • “Unguarded sense doors & not knowing moderation in eating.
"Indriyesu guttadvāratā ca bhojane mattaññutā ca. • “Guarded sense doors & knowing moderation in eating.
"Paṭisaṅkhānabalañca [paṭisandhānabalañca (syā.)] bhāvanābalañca. • “Strength of reflection & strength of development.
"Satibalañca samādhibalañca. • “Strength of mindfulness & strength of concentration.
"Samatho ca vipassanā ca. • “Tranquility & insight.
"Samathanimittañca paggahanimittañca. • “The theme of tranquility & the theme of exertion.
"Paggaho ca avikkhepo ca. • “Exertion & undistractedness.
"Sīlavipatti ca diṭṭhivipatti ca. • “Failure in virtue & failure in view.
"Sīlasampadā ca diṭṭhisampadā ca. • “Consummation in virtue & consummation in view.
"Sīlavisuddhi ca diṭṭhivisuddhi ca. • “Purity of virtue & purity of view.
"Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṃ. • “Purity of view & the exertion of one with such a view.
"Saṃvego ca saṃvejanīyesu ṭhānesu saṃviggassa ca yoniso padhānaṃ. • “Terror with regard to the causes for terror & appropriate exertion in one who feels terror.
"Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṃ. • “Discontent with regard to skillful qualities & unrelenting exertion.
"Vijjā ca vimutti ca. • “Clear knowing & release.
"Khayeñāṇaṃ anuppādeñāṇaṃ. • “Knowledge with regard to ending (of effluents) & knowledge of (their) non-recurrence.
"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā. “These, friends, are the two dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened.
Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. 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.

Tikaṃ Таблица Палийский оригинал

305."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. “There are, friends, three dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened.
Tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. 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.
Katame tayo? “Which three dhammas?
"Tīṇi akusalamūlāni – lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. • “Three roots of what is unskillful: greed as a root of what is unskillful, aversion as a root of what is unskillful, delusion as a root of what is unskillful.
"Tīṇi kusalamūlāni – alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ. • “Three roots of what is skillful: lack of greed as a root of what is skillful, lack of aversion as a root of what is skillful, lack of delusion as a root of what is skillful.
"Tīṇi duccaritāni – kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ. • “Three forms of misconduct: bodily misconduct, verbal misconduct, mental misconduct.
"Tīṇi sucaritāni – kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ. • “Three forms of good conduct: good bodily conduct, good verbal conduct, good mental conduct.
"Tayo akusalavitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. • “Three unskillful thoughts: a thought of sensuality, a thought of ill will, a thought of harmfulness.
"Tayo kusalavitakkā – nekkhammavitakko, abyāpādavitakko, avihiṃsāvitakko. • “Three skillful thoughts: a thought of renunciation, a thought of non-ill will, a thought of harmlessness.
"Tayo akusalasaṅkappā – kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo. • “Three unskillful resolves: a resolve on sensuality, a resolve on ill will, a resolve on harmfulness.
"Tayo kusalasaṅkappā – nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo. • “Three skillful resolves: a resolve on renunciation, a resolve on non-ill will, a resolve on harmlessness.
"Tisso akusalasaññā – kāmasaññā, byāpādasaññā, vihiṃsāsaññā. • “Three unskillful perceptions: a perception of sensuality, a perception of ill will, a perception of harmfulness.
"Tisso kusalasaññā – nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā. • “Three skillful perceptions: a perception of renunciation, a perception of non-ill will, a perception of harmlessness.
"Tisso akusaladhātuyo – kāmadhātu, byāpādadhātu, vihiṃsādhātu. • “Three unskillful properties: the property of sensuality, the property of ill will, the property of harmfulness.
"Tisso kusaladhātuyo – nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu. • “Three skillful properties: the property of renunciation, the property of non-ill will, the property of harmlessness.
"Aparāpi tisso dhātuyo – kāmadhātu, rūpadhātu, arūpadhātu. • “Three more properties: the property of sensuality, the property of form, the property of formlessness.
"Aparāpi tisso dhātuyo – rūpadhātu, arūpadhātu, nirodhadhātu. • “Three more properties: the property of form, the property of formlessness, the property of cessation.
"Aparāpi tisso dhātuyo – hīnadhātu, majjhimadhātu, paṇītadhātu. • “Three more properties: the low property, the middling property, the exquisite property.
"Tisso taṇhā – kāmataṇhā, bhavataṇhā, vibhavataṇhā. • “Three cravings: craving for sensuality, craving for becoming, craving for non-becoming.
"Aparāpi tisso taṇhā – kāmataṇhā, rūpataṇhā, arūpataṇhā. • “Three more cravings: craving for sensuality, craving for form, craving for the formless.
"Aparāpi tisso taṇhā – rūpataṇhā, arūpataṇhā, nirodhataṇhā. • “Three more cravings: craving for form, craving for the formless, craving for cessation.
"Tīṇi saṃyojanāni – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. • “Three (lower) fetters: self-identity view, uncertainty, grasping at habits & practices.
"Tayo āsavā – kāmāsavo, bhavāsavo, avijjāsavo. • “Three effluents: the effluent of sensuality, the effluent of becoming, the effluent of ignorance.
"Tayo bhavā – kāmabhavo, rūpabhavo, arūpabhavo. • “Three becomings: sensuality-becoming, form-becoming, formless-becoming.
"Tisso esanā – kāmesanā, bhavesanā, brahmacariyesanā. • “Three searches: the search for sensuality, the search for becoming, the search for a holy life.
"Tisso vidhā – seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā. • “Three types: the ‘I-am-better’ type, the ‘I-am-the-same’ type, the ‘I-am-lower’ type.
"Tayo addhā – atīto addhā, anāgato addhā, paccuppanno addhā. • “Three extents: the extent of the past, the extent of the future, the extent of the present.
"Tayo antā – sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto. • “Three limits: the limit of self-identity, the limit of the origination of self-identity, the limit of the cessation of self-identity.
"Tisso vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. • “Three feelings: a feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain.
"Tisso dukkhatā – dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā. • “Three forms of stressfulness: the stressfulness of pain, the stressfulness of fabrication, the stressfulness of change.
"Tayo rāsī – micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi. • “Three accumulations: the accumulation of wrongness with a certain result, the accumulation of rightness with a certain result, an uncertain result.
"Tayo tamā [tisso kaṅkhā (bahūsu) aṭṭhakathā oloketabbā] – atītaṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṃ addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati. • “Three doubts: One doubts, is uncertain, is undecided, & is unconfident about the past… about the future… or about the present right now.
"Tīṇi tathāgatassa arakkheyyāni – parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṃ, yaṃ tathāgato rakkheyya – 'mā me idaṃ paro aññāsī'ti. • “Three things the Tathāgata doesn’t have to protect against: The Tathāgata, friends, is one of pure bodily conduct. He has no bodily misconduct that he would have to protect (with the thought), ‘Don’t let anyone else know this of me.’
Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṃ, yaṃ tathāgato rakkheyya – 'mā me idaṃ paro aññāsī'ti. The Tathāgata is one of pure verbal conduct. He has no verbal misconduct that he would have to protect (with the thought), ‘Don’t let anyone else know this of me.’
Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṃ yaṃ tathāgato rakkheyya – 'mā me idaṃ paro aññāsī'ti. The Tathāgata is one of pure mental conduct. He has no mental misconduct that he would have to protect (with the thought), ‘Don’t let anyone else know this of me.’
"Tayo kiñcanā – rāgo kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ. • “Three impediments: the impediment of passion, the impediment of aversion, the impediment of delusion.
"Tayo aggī – rāgaggi, dosaggi, mohaggi. • “Three fires: the fire of passion, the fire of aversion, the fire of delusion.
"Aparepi tayo aggī – āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi. • “Three more fires: the fire of those to be revered, the fire of the householder, the fire of those worthy of offerings.
"Tividhena rūpasaṅgaho – sanidassanasappaṭighaṃ rūpaṃ [sanidassanasappaṭigharūpaṃ (syā. kaṃ.) evamitaradvayepi], anidassanasappaṭighaṃ rūpaṃ, anidassanaappaṭighaṃ rūpaṃ. • “The threefold classification of form: form with a surface & offering resistance, form with no surface & offering resistance, form with no surface & offering no resistance.
"Tayo saṅkhārā – puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro. • “Three fabrications: a meritorious fabrication, a demeritorious fabrication, an imperturbable fabrication.
"Tayo puggalā – sekkho puggalo, asekkho puggalo, nevasekkhonāsekkho puggalo. • “Three persons: the person in training [a stream-winner through a non-returner], the person beyond training [an arahant], and the person neither in training nor beyond training.
"Tayo therā – jātithero, dhammathero, sammutithero [sammatithero (syā. kaṃ.)]. • “Three elders: the elder through birth, the elder through Dhamma, the elder through convention.
"Tīṇi puññakiriyavatthūni – dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu. • “Three grounds for the making of merit: the ground for the making of merit composed of giving, the ground for the making of merit composed of virtue, the ground for the making of merit composed of development [of immeasurable goodwill].
"Tīṇi codanāvatthūni – diṭṭhena, sutena, parisaṅkāya. • “Three grounds for an accusation: through what is seen, through what is heard, through what is suspected.
"Tisso kāmūpapattiyo [kāmuppattiyo (sī.), kāmupapattiyo (syā. pī. ka.)] – santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṃ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. • “Three sensual-pleasure rebirths: There are, friends, beings who desire sensual pleasures as they present themselves. They exercise power with regard to sensual pleasures as they present themselves—such as human beings, some devas, & some beings in lower destinations.
Ayaṃ paṭhamā kāmūpapatti. This is the first sensual-pleasure rebirth.
Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṃ vattenti, seyyathāpi devā nimmānaratī. There are beings, friends, who desire what they have created. They exercise power with regard to sensual pleasures, having created them again & again—such as the Devas Who Delight in Creation.
Ayaṃ dutiyā kāmūpapatti. This is the second sensual-pleasure rebirth.
Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṃ vattenti, seyyathāpi devā paranimmitavasavattī. There are beings, friends, who desire what is created by others. They exercise power with regard to sensual pleasures created by others—such as the Devas Who Wield Power over the Creations of Others.
Ayaṃ tatiyā kāmūpapatti. This is the third sensual-pleasure rebirth.
"Tisso sukhūpapattiyo [sukhupapattiyo (syā. pī. ka.)] – santāvuso sattā [sattā sukhaṃ (syā. kaṃ.)] uppādetvā uppādetvā sukhaṃ viharanti, seyyathāpi devā brahmakāyikā. • “Three blissful rebirths: There are, friends, beings who, having given rise to bliss again & again, dwell in bliss—such as the devas of Brahmā’s retinue.
Ayaṃ paṭhamā sukhūpapatti. This is the first blissful rebirth.
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. There are, friends, beings who are permeated & pervaded, suffused & filled with bliss,
Te kadāci karahaci udānaṃ udānenti – 'aho sukhaṃ, aho sukha'nti, seyyathāpi devā ābhassarā. so that every now & then they exclaim, ‘O, bliss! O, bliss!’—such as the Radiant Devas.
Ayaṃ dutiyā sukhūpapatti. This is the second blissful rebirth.
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. There are, friends, beings who are permeated & pervaded, suffused & filled with bliss.
Te santaṃyeva tusitā [santusitā (syā. kaṃ.)] sukhaṃ [cittasukhaṃ (syā. ka.)] paṭisaṃvedenti, seyyathāpi devā subhakiṇhā. They, peacefully, are content, sensitive to mental bliss—such as the Beautiful Black devas.
Ayaṃ tatiyā sukhūpapatti. This is the third blissful rebirth.
"Tisso paññā – sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā. • “Three types of discernment: the discernment of a person in training, the discernment of a person beyond training, and the discernment of a person neither in training nor beyond training.
"Aparāpi tisso paññā – cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā. • “Three more types of discernment: discernment acquired through learning, discernment acquired through contemplating, discernment acquired through (mental) development.
"Tīṇāvudhāni – sutāvudhaṃ, pavivekāvudhaṃ, paññāvudhaṃ. • “Three weapons: the weapon of learning, the weapon of seclusion, the weapon of discernment.
"Tīṇindriyāni – anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ. • “Three faculties: the ‘I-will-come-to-know-the-unknown’ faculty, the knowledge faculty, the having-knowledge faculty.
"Tīṇi cakkhūni – maṃsacakkhu, dibbacakkhu, paññācakkhu. • “Three eyes: the eye of the flesh, the divine eye, the eye of discernment.
"Tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. • “Three trainings: the training in heightened virtue, the training in heightened mind, the training in heightened discernment.
"Tisso bhāvanā – kāyabhāvanā, cittabhāvanā, paññābhāvanā. • “Three developments: development of body, development of mind, development of discernment.
"Tīṇi anuttariyāni – dassanānuttariyaṃ, paṭipadānuttariyaṃ, vimuttānuttariyaṃ. • “Three things unsurpassed: unsurpassed vision, unsurpassed practice, unsurpassed release.
"Tayo samādhī – savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi. • “Three concentrations: concentration with directed thought & evaluation, concentration without directed thought & with a modicum of evaluation, concentration without directed thought & evaluation.
"Aparepi tayo samādhī – suññato samādhi, animitto samādhi, appaṇihito samādhi. • “Three more concentrations: emptiness concentration, themeless [or: signless] concentration, undirected concentration.
"Tīṇi soceyyāni – kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ. • “Three purities: bodily purity, verbal purity, mental purity.
"Tīṇi moneyyāni – kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ. • “Three forms of sagacity: bodily sagacity, verbal sagacity, mental sagacity.
"Tīṇi kosallāni – āyakosallaṃ, apāyakosallaṃ, upāyakosallaṃ. • “Three forms of skillfulness: skillfulness in (knowing about) going forward, skillfulness in (knowing about) decline, skillfulness in tactics.
"Tayo madā – ārogyamado, yobbanamado, jīvitamado. • “Three forms of intoxication: intoxication with health, intoxication with youth, intoxication with life.
"Tīṇi ādhipateyyāni – attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ. • “Three governing principles: the self as a governing principle, the world as a governing principle, the Dhamma as a governing principle.
"Tīṇi kathāvatthūni – atītaṃ vā addhānaṃ ārabbha kathaṃ katheyya – 'evaṃ ahosi atītamaddhāna'nti; anāgataṃ vā addhānaṃ ārabbha kathaṃ katheyya – 'evaṃ bhavissati anāgatamaddhāna'nti; etarahi vā paccuppannaṃ addhānaṃ ārabbha kathaṃ katheyya – 'evaṃ hoti etarahi paccuppannaṃ addhāna'nti. • “Three topics of conversation: One might converse about the past, (saying,) ‘That’s how it was in the past.’ One might converse about the future, (saying,) ‘That’s how it will be in the future.’ One might converse about the present, (saying,) ‘That’s how it is in the present.’
"Tisso vijjā – pubbenivāsānussatiñāṇaṃ vijjā, sattānaṃ cutūpapāteñāṇaṃ vijjā, āsavānaṃ khayeñāṇaṃ vijjā. • “Three forms of clear knowing: the clear knowing of the knowledge of previous lifetimes, the clear knowing of the knowledge of the passing away & arising of beings, the clear knowing of the knowledge of the ending of the effluents.
"Tayo vihārā – dibbo vihāro, brahmā vihāro, ariyo vihāro. • “Three dwellings: a divine dwelling, a brahmā-dwelling, a noble dwelling.
"Tīṇi pāṭihāriyāni – iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ. • “Three marvels: the marvel of psychic power, the marvel of telepathy, the marvel of instruction.
"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. “These, friends, are the three dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened.
Tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. 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.

Catukkaṃ Таблица Палийский оригинал

306."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā. “There are, friends, four dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened.
Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. 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.
Katame cattāro? “Which four dhammas?
"Cattāro satipaṭṭhānā. • “Four establishings of mindfulness:
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. ❶ There is the case, friends, where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.
Vedanāsu vedanānupassī - pe - citte cittānupassī - pe - dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. ❷ He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. ❸ He remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. ❹ He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.
"Cattāro sammappadhānā. • “Four right exertions:
Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. There is the case, friends, where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.
Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandoning of evil, unskillful qualities that have arisen.
Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen.
Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen.
"Cattāro iddhipādā. • “Four bases of power:
Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. There is the case, friends, where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion.
Cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. He develops the base of power endowed with concentration founded on persistence & the fabrications of exertion.
Vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. He develops the base of power endowed with concentration founded on intent & the fabrications of exertion.
Vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. He develops the base of power endowed with concentration founded on discrimination & the fabrications of exertion.
"Cattāri jhānāni. • “Four jhānas:
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ [paṭhamajjhānaṃ (syā. kaṃ.)] upasampajja viharati. There is the case, friends, where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ [dutiyajjhānaṃ (syā. kaṃ.)] upasampajja viharati. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – 'upekkhako satimā sukhavihārī'ti tatiyaṃ jhānaṃ [tatiyajjhānaṃ (syā. kaṃ.)] upasampajja viharati. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, one has a pleasant abiding.’
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ [catutthajjhānaṃ (syā. kaṃ.)] upasampajja viharati. With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.
307."Catasso samādhibhāvanā. • “Four developments of concentration:
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati. There is, friends, the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now.
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati. There is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision.
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati. There is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati. There is the development of concentration that, when developed & pursued, leads to the ending of the effluents.
"Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati? “And which is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now?
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ - pe - catutthaṃ jhānaṃ upasampajja viharati. There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna… the second jhāna… the third jhāna… the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.
Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati. This is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now.
"Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati? “And which is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision?
Idhāvuso, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. There is the case where a monk attends to the perception of light and is resolved on the perception of daytime (at any hour of the day). Day (for him) is the same as night, night is the same as day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. By means of an awareness open & unhampered, he develops a brightened mind.
Ayaṃ, āvuso samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati. This is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision.
"Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati? “And which is the development of concentration that, when developed & pursued, leads to mindfulness & alertness?
Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside.
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Perceptions are known to him as they arise, known as they persist, known as they subside.
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Thoughts are known to him as they arise, known as they persist, known as they subside.
Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati. This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.
"Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati? “And which is the development of concentration that, when developed & pursued, leads to the ending of the effluents?
Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati. There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates:
Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo. ❶ ‘Such is form, such its origination, such its passing away.
Iti vedanā - pe - iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo. ❷ Such is feeling, such its origination, such its passing away. ❸ Such is perception, such its origination, such its passing away. ❹ Such are fabrications, such their origination, such their passing away. ❺ Such is consciousness, such its origination, such its passing away.’
Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati. This is the development of concentration that, when developed & pursued, leads to the ending of the effluents.
308."Catasso appamaññā. • “Four immeasurables:
Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. There is the case, friends, where a monk keeps pervading the first direction [the east] with an awareness imbued with goodwill,
Tathā dutiyaṃ. likewise the second,
Tathā tatiyaṃ. likewise the third,
Tathā catutthaṃ. likewise the fourth.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena [abyāpajjhena (sī. syā. kaṃ. pī.)] pharitvā viharati. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with goodwill—abundant, enlarged, immeasurable, without hostility, without ill will.
Karuṇāsahagatena cetasā - pe - muditāsahagatena cetasā - pe - upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. He keeps pervading the first direction with an awareness imbued with compassion… empathetic joy… equanimity,
Tathā dutiyaṃ. likewise the second,
Tathā tatiyaṃ. likewise the third,
Tathā catutthaṃ. likewise the fourth.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity—abundant, enlarged, immeasurable, without hostility, without ill will.
"Cattāro āruppā.[arūpā (syā. kaṃ. pī.)] Idhāvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṃ upasampajja viharati. • “Four formlessnesses: There is the case, friends, where a monk—with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space’—enters & remains in the dimension of the infinitude of space.
Sabbaso ākāsānañcāyatanaṃ samatikkamma 'anantaṃ viññāṇa'nti viññāṇañcāyatanaṃ upasampajja viharati. With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ he enters & remains in the dimension of the infinitude of consciousness.
Sabbaso viññāṇañcāyatanaṃ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṃ upasampajja viharati. With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ he enters & remains in the dimension of nothingness.
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. With the complete transcending of the dimension of nothingness, he enters & remains in the dimension of neither perception nor non-perception.
"Cattāri apassenāni. • “Four supports:
Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. There is the case, friends, where a monk, contemplating one thing, associates with it; contemplating one thing, acquiesces to it; contemplating one thing, avoids it; contemplating one thing, subdues it.
309."Cattāro ariyavaṃsā. • “Four traditions of the noble ones:
Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito [agathito (sī. pī.)] amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. There is the case, friends, where a monk is content with any old robe cloth at all. He speaks in praise of being content with any old robe cloth at all. He doesn’t, for the sake of robe cloth, do anything unseemly or inappropriate. Not getting cloth, he isn’t agitated. Getting cloth, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He doesn’t, on account of his contentment with any old robe cloth at all, exalt himself or disparage others.
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso – 'bhikkhu porāṇe aggaññe ariyavaṃse ṭhito'. Any monk who is diligent, deft, alert, & mindful in this is said to be a monk standing firm in the ancient, original traditions of the noble ones.
"Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. “And further, the monk is content with any old almsfood at all. He speaks in praise of being content with any old almsfood at all. He doesn’t, for the sake of almsfood, do anything unseemly or inappropriate. Not getting almsfood, he isn’t agitated. Getting almsfood, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He doesn’t, on account of his contentment with any old almsfood at all, exalt himself or disparage others.
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso – 'bhikkhu porāṇe aggaññe ariyavaṃse ṭhito'. Any monk who is diligent, deft, alert, & mindful in this is said to be a monk standing firm in the ancient, original traditions of the noble ones.
"Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. “And further, the monk is content with any old lodging at all. He speaks in praise of being content with any old lodging at all. He doesn’t, for the sake of lodging, do anything unseemly or inappropriate. Not getting lodging, he isn’t agitated. Getting lodging, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He doesn’t, on account of his contentment with any old lodging at all, exalt himself or disparage others.
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso – 'bhikkhu porāṇe aggaññe ariyavaṃse ṭhito'. Any monk who is diligent, deft, alert, & mindful in this is said to be a monk standing firm in the ancient, original traditions of the noble ones.
"Puna caparaṃ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṃseti na paraṃ vambheti. “And further, the monk finds pleasure & delight in developing (skillful qualities), finds pleasure & delight in abandoning (unskillful qualities). He doesn’t, on account of his pleasure & delight in developing & abandoning, exalt himself or disparage others.
Yo hi tattha dakkho analaso sampajāno paṭissato ayaṃ vuccatāvuso – 'bhikkhu porāṇe aggaññe ariyavaṃse ṭhito'. Any monk who is diligent, deft, alert, & mindful in this is said to be a monk standing firm in the ancient, original traditions of the noble ones.
310."Cattāri padhānāni. • “Four exertions:
Saṃvarapadhānaṃ pahānapadhānaṃ bhāvanāpadhānaṃ [bhāvanāppadhānaṃ (syā.)] anurakkhaṇāpadhānaṃ [anurakkhanāppadhānaṃ (syā.)]. the exertion to guard, the exertion to abandon, the exertion to develop, & the exertion to maintain.
Katamañcāvuso, saṃvarapadhānaṃ? “And which, friends, is the exertion to guard?
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. There is the case where a monk, on seeing a form via the eye, doesn’t grasp at any theme or variations by which—
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye.
Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. [Similarly with the ear, nose, tongue, body, & intellect.]
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. [if he were to dwell without restraint over the faculty of the intellect, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect.]
Idaṃ vuccatāvuso, saṃvarapadhānaṃ. This is called the exertion to guard.
"Katamañcāvuso, pahānapadhānaṃ? “And which is the exertion to abandon?
Idhāvuso, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantiṃ karoti [byantī karoti (syā. kaṃ.)] anabhāvaṃ gameti. There is the case where a monk doesn’t acquiesce to a thought of sensuality that has arisen (in him).
Uppannaṃ byāpādavitakkaṃ - pe - uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. He abandons it, destroys it, dispels it, wipes it out of existence. He doesn’t acquiesce to a thought of ill will… a thought of harmfulness… any evil, unskillful qualities that have arisen (in him). He abandons them, destroys them, dispels them, wipes them out of existence.
Idaṃ vuccatāvuso, pahānapadhānaṃ. This is called the exertion to abandon.
"Katamañcāvuso, bhāvanāpadhānaṃ? “And which is the exertion to develop?
Idhāvuso, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go.
Dhammavicayasambojjhaṅgaṃ bhāveti… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. He develops investigation of qualities… persistence… rapture… calm… concentration… equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go.
Idaṃ vuccatāvuso, bhāvanāpadhānaṃ. This is called the exertion to develop.
"Katamañcāvuso, anurakkhaṇāpadhānaṃ? “And which is the exertion to maintain?
Idhāvuso, bhikkhu uppannaṃ bhadrakaṃ [bhaddakaṃ (syā. kaṃ. pī.)] samādhinimittaṃ anurakkhati – aṭṭhikasaññaṃ, puḷuvakasaññaṃ [puḷavakasaññaṃ (sī. pī.)], vinīlakasaññaṃ, vicchiddakasaññaṃ, uddhumātakasaññaṃ. There is the case where a monk maintains a favorable theme of concentration—the skeleton perception, the worm-eaten perception, the livid perception, the festering perception, the falling-apart perception, the bloated perception.
Idaṃ vuccatāvuso, anurakkhaṇāpadhānaṃ. This is called the exertion to maintain.
"Cattāri ñāṇāni – dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye [paricce (sī. ka.), paricchede (syā. pī. ka.) ṭīkā oloketabbā] ñāṇaṃ, sammutiyā ñāṇaṃ [sammatiñāṇaṃ (syā. kaṃ.)]. • “Four knowledges: knowledge with regard to the Dhamma, knowledge with regard to inference, knowledge of limitations, knowledge of conventions.
"Aparānipi cattāri ñāṇāni – dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. • “Four more knowledges: knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the path of practice leading to the cessation of stress.
311."Cattāri sotāpattiyaṅgāni – sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti. • “Four stream-entry factors: association with people of integrity, hearing the True Dhamma, appropriate attention, practice of the Dhamma in accordance with the Dhamma.
"Cattāri sotāpannassa aṅgāni. • “Four factors of a stream-winner:
Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti – 'itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho, bhagavā'ti. There is the case where a disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.’
Dhamme aveccappasādena samannāgato hoti – 'svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko [opanayiko (syā. kaṃ.)] paccattaṃ veditabbo viññūhī'ti. “He/she is endowed with verified confidence in the Dhamma: ‘The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.’
Saṅghe aveccappasādena samannāgato hoti – 'suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā'ti. “He/she is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. “He/she is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration.
"Cattāri sāmaññaphalāni – sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ. • “Four fruits of the contemplative life: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship.
"Catasso dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. • “Four properties: the earth property, the liquid property, the fire property, the wind property.
"Cattāro āhārā – kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. • “Four nutriments: physical food, gross or refined; contact as the second; intellectual intention the third; and consciousness the fourth.
"Catasso viññāṇaṭṭhitiyo. • “Four standing-spots for consciousness:
Rūpūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati rūpārammaṇaṃ [rūpāramaṇaṃ (?)] rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati; vedanūpāyaṃ vā āvuso - pe - saññūpāyaṃ vā, āvuso - pe - saṅkhārūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati. Consciousness, friends, when standing, stands attached to form, supported by form (as its object), landing on form, watered with delight, and exhibits growth, increase, & proliferation. When standing, it stands attached to feeling… to perception… to fabrications, supported by fabrications (as its object), landing on fabrications, watered with delight, and exhibits growth, increase, & proliferation.
"Cattāri agatigamanāni – chandāgatiṃ gacchati, dosāgati gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati. • “Four ways of going off course: One goes off course through desire. One goes off course through aversion. One goes off course through delusion. One goes off course through fear.
"Cattāro taṇhuppādā – cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati. • “Four arisings of craving: Either with robes as a cause, craving—when arising in a monk—arises, or with almsfood as a cause… or with lodgings as a cause… or with becoming & not-becoming as a cause, craving—when arising in a monk—arises.
"Catasso paṭipadā – dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. • “Four modes of practice: painful practice with slow intuition, painful practice with quick intuition, pleasant practice with slow intuition, pleasant practice with quick intuition.
"Aparāpi catasso paṭipadā – akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā. • “Four more modes of practice: intolerant practice, tolerant practice, self-controlled practice, even practice.
"Cattāri dhammapadāni – anabhijjhā dhammapadaṃ, abyāpādo dhammapadaṃ, sammāsati dhammapadaṃ, sammāsamādhi dhammapadaṃ. • “Four Dhamma pathways: the non-greed Dhamma pathway, the non-ill will Dhamma pathway, the right mindfulness Dhamma pathway, the right concentration Dhamma pathway.
"Cattāri dhammasamādānāni – atthāvuso, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ. • “Four ways of taking on practices: There is, friends, the taking on of a practice that is pleasant in the present but results in pain in the future.
Atthāvuso, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ. There is the taking on of a practice that is painful in the present and results in pain in the future.
Atthāvuso, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ. There is the taking on of a practice that is painful in the present but results in pleasure in the future.
Atthāvuso, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. There is the taking on of a practice that is pleasant in the present and results in pleasure in the future.
"Cattāro dhammakkhandhā – sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho. • “Four Dhamma aggregates: the virtue aggregate, the concentration aggregate, the discernment aggregate, the release aggregate.
"Cattāri balāni – vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ. • “Four strengths: the strength of persistence, the strength of mindfulness, the strength of concentration, the strength of discernment.
"Cattāri adhiṭṭhānāni – paññādhiṭṭhānaṃ, saccādhiṭṭhānaṃ, cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ. • “Four determinations: determination on discernment, determination on truth, determination on relinquishment, determination on stilling.
312."Cattāri pañhabyākaraṇāni –[cattāro pañhābyākaraṇā (sī. syā. kaṃ. pī.)] ekaṃsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho. • “Four ways of answering questions: the question to be answered categorically, the question to be answered with cross-questioning, the question to be answered analytically, the question to be put aside.
"Cattāri kammāni – atthāvuso, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthāvuso, kammaṃ sukkaṃ sukkavipākaṃ; atthāvuso, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthāvuso, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. • “Four types of kamma: Friends, there is kamma that is dark with dark result. There is kamma that is bright with bright result. There is kamma that is dark & bright with dark & bright result. There is kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma.
"Cattāro sacchikaraṇīyā dhammā – pubbenivāso satiyā sacchikaraṇīyo; sattānaṃ cutūpapāto cakkhunā sacchikaraṇīyo; aṭṭha vimokkhā kāyena sacchikaraṇīyā; āsavānaṃ khayo paññāya sacchikaraṇīyo. • “Four things to be realized: previous lives, to be realized through mindfulness; the falling away & reappearing of beings, to be realized through the [divine] eye; the eight emancipations, to be realized through the body; the ending of effluents, to be realized through discernment.
"Cattāro oghā – kāmogho, bhavogho, diṭṭhogho, avijjogho. • “Four floods: the flood of sensuality, the flood of becoming, the flood of views, the flood of ignorance. Четыре потока: поток чувственных желаний, поток бывания, поток взглядов, поток неведения
"Cattāro yogā – kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. • “Four yokes: the yoke of sensuality, the yoke of becoming, the yoke of views, the yoke of ignorance.
"Cattāro visaññogā – kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo. • “Four unyokings: the unyoking of the yoke of sensuality, the unyoking of the yoke of becoming, the unyoking of the yoke of views, the unyoking of the yoke of ignorance.
"Cattāro ganthā – abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho. • “Four ties: the bodily tie of greed, the bodily tie of ill-will, the bodily tie of habits & precepts, the bodily tie of insistence on ‘This is the truth.’
"Cattāri upādānāni – kāmupādānaṃ [kāmūpādānaṃ (sī. pī.) evamitaresupi], diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. • “Four clingings: clinging to sensuality, clinging to views, clinging to habits & precepts, clinging to doctrines of the self.
"Catasso yoniyo – aṇḍajayoni, jalābujayoni, saṃsedajayoni, opapātikayoni. • “Four modes of generation: egg-born generation, placenta-born generation, slime-born generation, spontaneous generation.
"Catasso gabbhāvakkantiyo. • “Four descents of the embryo:
Idhāvuso, ekacco asampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ paṭhamā gabbhāvakkanti. There is the case, friends, where a certain person descends into the mother’s womb unalert, stays in the mother’s womb unalert, & leaves the mother’s womb unalert. This is the first descent of the embryo.
Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ dutiyā gabbhāvakkanti. There is the case where a certain person descends into the mother’s womb alert, stays in the mother’s womb unalert, & leaves the mother’s womb unalert. This is the second descent of the embryo.
Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ tatiyā gabbhāvakkanti. There is the case where a certain person descends into the mother’s womb alert, stays in the mother’s womb alert, & leaves the mother’s womb unalert. This is the third descent of the embryo.
Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṃ catutthā gabbhāvakkanti. There is the case where a certain person descends into the mother’s womb alert, stays in the mother’s womb alert, & leaves the mother’s womb alert. This is the fourth descent of the embryo.
"Cattāro attabhāvapaṭilābhā. • “Four acquisitions of a self-state [atta-bhāva]:
Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā. Friends, there is the acquisition of a self-state where one goes to a self-state through one’s own intention & not through the intention of another.
Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā. There is the acquisition of a self-state where one goes to a self-state through the intention of another & not through one’s own intention.
Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca. There is the acquisition of a self-state where one goes to a self-state both through one’s own intention & through the intention of another.
Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā. There is the acquisition of a self-state where one goes to a self-state neither through one’s own intention nor through the intention of another.
313."Catasso dakkhiṇāvisuddhiyo. • “Four purifications of offerings:
Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. Friends, there is the offering purified by the donor but not by the recipient.
Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato. There is the offering purified by the recipient but not by the donor.
Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato. There is the offering purified neither by the donor nor by the recipient.
Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. There is the offering purified both by the donor & by the recipient.
"Cattāri saṅgahavatthūni – dānaṃ, peyyavajjaṃ [piyavajjaṃ (syā. kaṃ. ka.)], atthacariyā, samānattatā. • “Four grounds for the bonds of fellowship: giving, kind words, beneficial help, consistency.
"Cattāro anariyavohārā – musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo. • “Four ignoble modes of speech: telling lies, divisive speech, harsh speech, idle chatter.
"Cattāro ariyavohārā – musāvādā veramaṇī [veramaṇi (ka.)], pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. • “Four noble modes of speech: abstaining from telling lies, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter.
"Aparepi cattāro anariyavohārā – adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā. • “Four more ignoble modes of speech: saying that what has not been seen has been seen, saying that what has not been heard has been heard, saying that what has not been sensed has been sensed, saying that what has not been cognized has been cognized.
"Aparepi cattāro ariyavohārā – adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā. • “Four more noble modes of speech: saying that what has not been seen has not been seen, saying that what has not been heard has not been heard, saying that what has not been sensed has not been sensed, saying that what has not been cognized has not been cognized.
"Aparepi cattāro anariyavohārā – diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā. • “Four more ignoble modes of speech: saying that what has been seen has not been seen, saying that what has been heard has not been heard, saying that what has been sensed has not been sensed, saying that what has been cognized has not been cognized.
"Aparepi cattāro ariyavohārā – diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā. • “Four more noble modes of speech: saying that what has been seen has been seen, saying that what has been heard has been heard, saying that what has been sensed has been sensed, saying that what has been cognized has been cognized.
314."Cattāro puggalā. • “Four persons:
Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. There is the case, friends, where a certain person torments himself and is devoted to the practice of torturing himself.
Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. There is the case where a certain person torments others and is devoted to the practice of torturing others.
Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. There is the case where a certain person torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others.
Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. There is the case where a certain person neither torments himself nor is devoted to the practice of torturing himself, neither torments others nor is devoted to the practice of torturing others.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto [sītibhūto (ka.)] sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Neither tormenting himself nor tormenting others, he dwells in the here-&-now free of hunger, unbound, cooled, sensitive to pleasure, with a Brahmā-like mind.
"Aparepi cattāro puggalā. • “Four more persons:
Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya. There is the case, friends, where a certain person practices for his/her own benefit but not for the benefit of others.
Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya. There is the case where a certain person practices for the benefit of others but not for his/her own benefit.
Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya. There is the case where a certain person practices neither for his/her own benefit nor for the benefit of others.
Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca. There is the case where a certain person practices both for his/her own benefit & for the benefit of others.
"Aparepi cattāro puggalā – tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano. • “Four more persons: one in darkness who is headed for darkness, one in darkness who is headed for light, one in light who is headed for darkness, and one in light who is headed for light.
"Aparepi cattāro puggalā – samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo. • “Four more persons: the unshakeable contemplative, the white-lotus contemplative, the red-lotus contemplative, the most refined contemplative among contemplatives.
"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. “These, friends, are the four dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. 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.
Paṭhamabhāṇavāro niṭṭhito. [The first section is finished.]

Pañcakaṃ Таблица Палийский оригинал

315."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā. “There are, friends, five dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened.
Tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. 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.
Katame pañca? “Which five dhammas?
"Pañcakkhandhā. • “Five aggregates:
Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. the form aggregate, the feeling aggregate, the perception aggregate, the fabrication aggregate, the consciousness aggregate.
"Pañcupādānakkhandhā. • “Five clinging-aggregates:
Rūpupādānakkhandho [rūpūpādānakkhandho (sī. syā. kaṃ. pī.) evamitaresupi] vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho. the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrication clinging-aggregate, the consciousness clinging-aggregate.
"Pañca kāmaguṇā. • “Five strings of sensuality:
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā. forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire; sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire.
"Pañca gatiyo – nirayo, tiracchānayoni, pettivisayo, manussā, devā. • “Five (post-mortem) destinations: hell, the animal womb, the realm of hungry ghosts, human beings, devas.
"Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. • “Five forms of stinginess: stinginess as to one’s monastery (lodgings), stinginess as to one’s family (of supporters), stinginess as to one’s gains, stinginess as to one’s status, and stinginess as to the Dhamma.
"Pañca nīvaraṇāni – kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. • “Five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth & drowsiness, the hindrance of restlessness & anxiety, the hindrance of uncertainty.
"Pañca orambhāgiyāni saññojanāni – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo. • “Five lower fetters: self-identification views, uncertainty, grasping at habits & practices, sensual desire, ill will.
"Pañca uddhambhāgiyāni saññojanāni – rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā. • “Five higher fetters: passion for form, passion for what is formless, conceit, restlessness, ignorance.
"Pañca sikkhāpadāni – pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī. • “Five training rules: refraining from taking life, refraining from taking what is not given, refraining from sexual misconduct, refraining from telling lies, refraining from distilled & fermented drinks that cause heedlessness.
316."Pañca abhabbaṭṭhānāni. • “Five impossibilities:
Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ. It is impossible, friends, for a monk whose effluents are ended to intentionally deprive a living being of life.
Abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ [ādātuṃ (syā. kaṃ. pī.)]. It is impossible for a monk whose effluents are ended to take, in the manner of stealing, what is not given.
Abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ. It is impossible for a monk whose effluents are ended to engage in sexual intercourse.
Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ. It is impossible for a monk whose effluents are ended to tell a conscious lie.
Abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe āgārikabhūto. It is impossible for a monk whose effluents are ended to consume stored-up sensual things as he did before, when he was a householder.
"Pañca byasanāni – ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ. • “Five kinds of loss: loss of relatives, loss of wealth, loss through disease, loss in terms of virtue, loss in terms of views.
Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Friends, it’s not by reason of loss of relatives, loss of wealth, or loss through disease that beings—with the break-up of the body, after death—reappear in a plane of deprivation, a bad destination, a lower realm, hell.
Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. It’s by reason of loss in terms of virtue and loss in terms of views that beings—with the break-up of the body, after death—reappear in a plane of deprivation, a bad destination, a lower realm, hell.
"Pañca sampadā – ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā. • “Five ways of being consummate: being consummate in terms of relatives, being consummate in terms of wealth, being consummate in terms of freedom from disease, being consummate in terms of virtue, being consummate in terms of views.
Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Friends, it’s not by reason of being consummate in terms of relatives, being consummate in terms of wealth, or being consummate in terms of freedom from disease that beings—with the break-up of the body, after death—reappear in a good destination, a heavenly world.
Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. It’s by reason of being consummate in virtue and being consummate in views that beings—with the break-up of the body, after death—reappear in a good destination, a heavenly world.
"Pañca ādīnavā dussīlassa sīlavipattiyā. • “Five drawbacks coming from an unvirtuous person’s defect in virtue:
Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati, ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā. There is the case, friends, where an unvirtuous person, defective in virtue, by reason of heedlessness undergoes the loss/confiscation of great wealth. This is the first drawback coming from an unvirtuous person’s defect in virtue.
Puna caparaṃ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati, ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā. “And further, the bad reputation of the unvirtuous person, defective in virtue, gets spread about. This is the second drawback coming from an unvirtuous person’s defect in virtue.
Puna caparaṃ, āvuso, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, avisārado upasaṅkamati maṅkubhūto, ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā. “And further, whatever assembly the unvirtuous person, defective in virtue, approaches—whether of noble warriors, brahmans, householders, or contemplatives—he/she does so abashed & without confidence. This is the third drawback coming from an unvirtuous person’s defect in virtue.
Puna caparaṃ, āvuso, dussīlo sīlavipanno sammūḷho kālaṃ karoti, ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā. “And further, the unvirtuous person, defective in virtue, dies confused. This is the fourth drawback coming from an unvirtuous person’s defect in virtue.
Puna caparaṃ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā. “And further, the unvirtuous person, defective in virtue—on the break-up of the body, after death—reappears in a plane of deprivation, a bad destination, a lower realm, hell. This is the fifth drawback coming from an unvirtuous person’s defect in virtue.
"Pañca ānisaṃsā sīlavato sīlasampadāya. • “Five rewards coming from a virtuous person’s consummation in virtue:
Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati, ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya. There is the case, friends, where a virtuous person, consummate in virtue, by reason of heedfulness acquires a great mass of wealth. This is the first reward coming from a virtuous person’s consummation in virtue.
Puna caparaṃ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati, ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya. “And further, the fine reputation of the virtuous person, consummate in virtue, gets spread about. This is the second reward coming from a virtuous person’s consummation in virtue.
Puna caparaṃ, āvuso, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto, ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya. “And further, whatever assembly the virtuous person, consummate in virtue, approaches—whether of noble warriors, brahmans, householders, or contemplatives—he/she does so unabashed & with confidence . This is the third reward coming from a virtuous person’s consummation in virtue.
Puna caparaṃ, āvuso, sīlavā sīlasampanno asammūḷho kālaṃ karoti, ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya. “And further, the virtuous person, consummate in virtue, dies unconfused. This is the fourth reward coming from a virtuous person’s consummation in virtue.
Puna caparaṃ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya. “And further, the virtuous person, consummate in virtue—on the break-up of the body, after death—reappears in a good destination, a heavenly world. This is the fifth reward coming from a virtuous person’s consummation in virtue.
"Codakena, āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo. • “Friends, a monk making an accusation, when wanting to accuse another, may accuse the other after having established five qualities within himself: ‘I will speak at the right time, not at the wrong time.
Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṃhitena vakkhāmi no anatthasaṃhitena, mettacittena [mettācittena (katthaci)] vakkhāmi no dosantarenāti. I will say what is factual, not what is not factual. I will speak gently, and not harshly. I will say what is connected with the goal [or: the matter at hand], not what is unconnected to the goal [or: the matter at hand]. I will speak with an attitude of goodwill, and not with inner aversion.’
Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo. A monk making an accusation, wanting to accuse another, may accuse the other after having established these five qualities within himself.
317."Pañca padhāniyaṅgāni. • “Five factors for exertion:
Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – 'itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā'ti. There is the case, friends, where a monk has conviction, is convinced of the Tathāgata’s awakening: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’
Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. “He is free from illness & discomfort, endowed with good digestion—not too cold, not too hot, of moderate strength—fit for exertion.
Asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu. “He is neither fraudulent nor deceitful. He declares himself to the Teacher or to his observant companions in the holy life in line with what he actually is.
Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. “He keeps his persistence aroused for abandoning unskillful qualities & taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.
Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. “He is discerning, endowed with discernment leading to the arising of the goal—noble, penetrating, leading to the right ending of stress.
318."Pañca suddhāvāsā – avihā, atappā, sudassā, sudassī, akaniṭṭhā. • “Five Pure Abodes: Aviha (Not Falling Away), Atappa (Untroubled), Sudassa (Good-looking), Sudassī (Clear-seeing), Akaniṭṭha (Peerless).
"Pañca anāgāmino – antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsotoakaniṭṭhagāmī. • “Five non-returners: one unbound in between, one unbound on arrival, one unbound without fabrication (of exertion), one unbound with fabrication (of exertion), one going upstream to the Peerless.
319."Pañca cetokhilā. • “Five mental blockages:
Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. There is the case, friends, where a monk is doubtful, uncertain, indecisive about the Teacher and is not confident in him.
Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetokhilo. When a monk is doubtful, uncertain, indecisive about the Teacher and is not confident in him, then his mind doesn’t tend toward ardency, commitment, perseverance, or exertion. When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion, that is the first mental blockage.
Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati - pe - saṅghe kaṅkhati vicikicchati… sikkhāya kaṅkhati vicikicchati… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. “There is the case where a monk is doubtful, uncertain, indecisive about the Dhamma… about the Saṅgha… about the training… “There is the case where a monk is angered & unhappy with his fellows in the holy life, his mind rigid & hostile.
Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetokhilo. When a monk is angered & unhappy with his fellows in the holy life, his mind rigid & hostile, then his mind doesn’t tend toward ardency, commitment, perseverance, or exertion. When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion, that is the fifth mental blockage.
320."Pañca cetasovinibandhā. • “Five bondages of awareness:
Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. There is the case, friends, where a monk is not free of passion, desire, love, thirst, fever, or craving for sensual pleasures.
Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. When a monk is not free of passion, desire, love, thirst, fever, or craving for sensual pleasures, then his mind doesn’t tend toward ardency, commitment, perseverance, or exertion.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. When one’s mind doesn’t tend toward ardecy, commitment, perseverance, or exertion,
Ayaṃ paṭhamo cetaso vinibandho. that is the first bondage of awareness.
Puna caparaṃ, āvuso, bhikkhu kāye avītarāgo hoti - pe - rūpe avītarāgo hoti - pe - puna caparaṃ, āvuso, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati - pe - puna caparaṃ, āvuso, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – 'imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā'ti. “And further, there is the case where a monk is not free of passion, desire, love, thirst, fever, or craving for the body… for forms… “And further, there is the case where a monk, having eaten as much as his belly will hold, remains committed to the pleasure of lying down, the pleasure of contact, the pleasure of drowsiness… “And further, there is the case where a monk practices the holy life intent on being born in one or another of the deva hosts, (thinking,) ‘By this virtue or practice or abstinence or holy life I will be a deva of one sort or another.’
Yo so, āvuso, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – 'imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā'ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. When a monk practices the holy life intent on being born in one or another of the deva hosts, (thinking,) ‘By this virtue or practice or abstinence or holy life I will be a deva of one sort or another,’ then his mind doesn’t tend toward ardency, commitment, perseverance, or exertion.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion,
Ayaṃ pañcamo cetaso vinibandho. that is the fifth bondage of awareness.
"Pañcindriyāni – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. • “Five faculties: the faculty of the eye, the faculty of the ear, the faculty of the nose, the faculty of the tongue, the faculty of the body.
"Aparānipi pañcindriyāni – sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. • “Five more faculties: the faculty of pleasure, the faculty of pain, the faculty of happiness, the faculty of distress, the faculty of equanimity.
"Aparānipi pañcindriyāni – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. • “Five more faculties: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment.
321."Pañca nissaraṇiyā[nissāraṇīyā (sī. syā. kaṃ. pī.) ṭīkā oloketabbā] dhātuyo. • “Five properties leading to escape:
Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. There is the case, friends, where the mind of a monk, when attending to sensuality, doesn’t leap up at sensuality, doesn’t grow confident, steadfast, or released in sensuality.
Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. But when attending to renunciation, his mind leaps up at renunciation, grows confident, steadfast, & released in renunciation.
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ kāmehi. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from sensuality,
Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā [vighātapariḷāhā (syā. kaṃ.)], mutto so tehi, na so taṃ vedanaṃ vedeti. then whatever effluents, torments, & fevers there are that arise in dependence on sensuality, he is released from them. He doesn’t experience that feeling.
Idamakkhātaṃ kāmānaṃ nissaraṇaṃ. This is expounded as the escape from sensuality.
"Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. “And further, there is the case where the mind of a monk, when attending to ill will, doesn’t leap up at ill will, doesn’t grow confident, steadfast, or released in ill will.
Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. But when attending to non-ill will, his mind leaps up at non-ill will, grows confident, steadfast, & released in non-ill will.
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ byāpādena. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from ill will,
Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti. then whatever effluents, torments, & fevers there are that arise in dependence on ill will, he is released from them. He doesn’t experience that feeling.
Idamakkhātaṃ byāpādassa nissaraṇaṃ. This is expounded as the escape from ill will.
"Puna caparaṃ, āvuso, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. “And further, there is the case where the mind of a monk, when attending to harmfulness, doesn’t leap up at harmfulness, doesn’t grow confident, steadfast, or released in harmfulness.
Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. But when attending to harmlessness, his mind leaps up at harmlessness, grows confident, steadfast, & released in harmlessness.
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ vihesāya. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from harmfulness,
Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti. then whatever effluents, torments, & fevers there are that arise in dependence on harmfulness, he is released from them. He doesn’t experience that feeling.
Idamakkhātaṃ vihesāya nissaraṇaṃ. This is expounded as the escape from harmfulness.
"Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. “And further, there is the case where the mind of a monk, when attending to forms, doesn’t leap up at forms, doesn’t grow confident, steadfast, or released in forms.
Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. But when attending to the formless, his mind leaps up at the formless, grows confident, steadfast, & released in the formless.
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ rūpehi. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from forms,
Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti. then whatever effluents, torments, & fevers there are that arise in dependence on forms, he is released from them. He doesn’t experience that feeling.
Idamakkhātaṃ rūpānaṃ nissaraṇaṃ. This is expounded as the escape from forms.
"Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. “And further, there is the case where the mind of a monk, when attending to self-identification, doesn’t leap up at self-identification, doesn’t grow confident, steadfast, or released in self-identification.
Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. But when attending to the cessation of self-identification, his mind leaps up at the cessation of self-identification, grows confident, steadfast, & released in the cessation of self-identification.
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ sakkāyena. When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from self-identification,
Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti. then whatever effluents, torments, & fevers there are that arise in dependence on self-identification, he is released from them. He doesn’t experience that feeling.
Idamakkhātaṃ sakkāyassa nissaraṇaṃ. This is expounded as the escape from self-identification.
322."Pañca vimuttāyatanāni. • “Five openings to release:
Idhāvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. ❶ “There is the case, friends, where the Teacher or a fellow person leading the holy life teaches the Dhamma to a monk.
Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. And in whatever way the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk,
Tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated.
Idaṃ paṭhamaṃ vimuttāyatanaṃ. This is the first opening to release.
"Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti - pe - api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti - pe - api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati - pe - api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. “And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk. ❷ But the monk teaches the Dhamma to others in detail, as he has heard it, as he has learned it. And in whatever way he teaches the Dhamma to others in detail, as he has heard it, as he has learned it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. ❸ But he recites the Dhamma in detail, as he has heard it, as he has learned it. In whatever way he recites the Dhamma in detail, as he has heard it, as he has learned it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. ❹ But in his awareness he directs his thoughts to the Dhamma in detail, as he has heard it, as he has learned it; he evaluates it, & mentally examines it. In whatever way he, in his awareness, directs his thoughts to the Dhamma in detail, as he has heard it, as he has learned it, evaluates it, & mentally examines it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. ❺ But he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment.
Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. In whatever way he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated.
Idaṃ pañcamaṃ vimuttāyatanaṃ. This is the fifth opening to release.
"Pañca vimuttiparipācanīyā saññā – aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. • “Five perceptions for the maturing of release: the perception of inconstancy, the perception of stress in what is inconstant, the perception of not-self in what is stressful, the perception of abandoning, the perception of dispassion.
"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ [saṅgitiyapañcakaṃ niṭṭhitaṃ (syā. kaṃ.)]. “These, friends, are the five dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. 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.

Chakkaṃ Таблица Палийский оригинал

323."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. “There are, friends, six dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. 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.
Katame cha? “Which six dhammas?
"Cha ajjhattikāniāyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. • “Six internal sense media: the eye as a sense medium, the ear as a sense medium, the nose as a sense medium, the tongue as a sense medium, the body as a sense medium, the intellect as a sense medium.
"Cha bāhirāni āyatanāni – rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, dhammāyatanaṃ. • “Six external sense media: form as a sense medium, sound as a sense medium, aroma as a sense medium, flavor as a sense medium, tactile sensation as a sense medium, idea as a sense medium.
"Cha viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. • “Six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness.
"Cha phassakāyā – cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. • “Six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact.
"Cha vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. • “Six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of intellect-contact.
"Cha saññākāyā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. • “Six classes of perception: perception of forms, perception of sounds, perception of aromas, perception of flavors, perception of tactile sensations, perception of ideas.
"Cha sañcetanākāyā – rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. • “Six classes of intention: intention for forms, intention for sounds, intention for aromas, intention for flavors, intention for tactile sensations, intention for ideas.
"Cha taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. • “Six classes of craving: craving for forms, craving for sounds, craving for aromas, craving for flavors, craving for tactile sensations, craving for ideas.
324."Cha agāravā. • “Six types of disrespect:
Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre [paṭisandhāre (ka.)] agāravo viharati appatisso. There is the case, friends, where a monk dwells without respect or deference for the Teacher… for the Dhamma… for the Saṅgha… for the training… for heedfulness… for welcoming manners.
"Cha gāravā. • “Six types of respect:
Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso. There is the case, friends, where a monk dwells with respect & deference for the Teacher… for the Dhamma… for the Saṅgha… for the training… for heedfulness… for welcoming manners.
"Cha somanassūpavicārā. • “Six types of happiness examination:
Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati; sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā. On seeing a form via the eye, one examines a form that can act as the basis for happiness. On hearing a sound via the ear… On smelling an aroma via the nose… On tasting a flavor via the tongue… On sensing a tactile sensation via the body…
Manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati. On cognizing an idea via the intellect, one examines an idea that can act as the basis for happiness.
"Cha domanassūpavicārā. • “Six types of distress examination:
Cakkhunā rūpaṃ disvā domanassaṭṭhāniyaṃ rūpaṃ upavicarati - pe - manasā dhammaṃ viññāya domanassaṭṭhāniyaṃ dhammaṃ upavicarati. On seeing a form via the eye, one examines a form that can act as the basis for distress. On hearing a sound via the ear… On smelling an aroma via the nose… On tasting a flavor via the tongue… On sensing a tactile sensation via the body… On cognizing an idea via the intellect, one examines an idea that can act as the basis for distress.
"Cha upekkhūpavicārā. • “Six types of equanimity examination:
Cakkhunā rūpaṃ disvā upekkhāṭṭhāniyaṃ [upekkhāṭhāniyaṃ (ka.)] rūpaṃ upavicarati - pe - manasā dhammaṃ viññāya upekkhāṭṭhāniyaṃ dhammaṃ upavicarati. On seeing a form via the eye, one examines a form that can act as the basis for equanimity. On hearing a sound via the ear… On smelling an aroma via the nose… On tasting a flavor via the tongue… On sensing a tactile sensation via the body… On cognizing an idea via the intellect, one examines an idea that can act as the basis for equanimity.
"Cha sāraṇīyā dhammā. • “Six conditions conducive to amiability:
Idhāvuso, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi [āvī (ka. sī. pī. ka.)] ceva raho ca. There is the case, friends, where a monk is set on bodily acts of goodwill with regard to his companions in the holy life, to their faces & behind their backs.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Puna caparaṃ, āvuso, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. “And further, the monk is set on verbal acts of goodwill with regard to his companions in the holy life, to their faces & behind their backs.
Ayampi dhammo sāraṇīyo - pe - ekībhāvāya saṃvattati. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Puna caparaṃ, āvuso, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. “And further, the monk is set on mental acts of goodwill with regard to his companions in the holy life, to their faces & behind their backs.
Ayampi dhammo sāraṇīyo - pe - ekībhāvāya saṃvattati. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Puna caparaṃ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. “And further, whatever righteous gains the monk may obtain in a righteous way—even if only the alms in his bowl—he does not consume them alone. He consumes them after sharing them in common with his virtuous companions in the holy life.
Ayampi dhammo sāraṇīyo - pe - ekībhāvāya saṃvattati. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Puna caparaṃ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. “And further—with reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration—the monk dwells with his virtue in tune with that of his companions in the holy life, to their faces & behind their backs.
Ayampi dhammo sāraṇīyo - pe - ekībhāvāya saṃvattati. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Puna caparaṃ, āvuso, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. “And further—with reference to the view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress—the monk dwells with his view in tune with that of his companions in the holy life, to their faces & behind their backs.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
325.Cha vivādamūlāni. • “Six roots of disputes:
Idhāvuso, bhikkhu kodhano hoti upanāhī. There is the case, friends, where a monk is angry & spiteful.
Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī [paripūrīkārī (syā. kaṃ.)] hoti. When a monk is angry & spiteful, he dwells without respect & without deference for the Teacher, for the Dhamma, for the Saṅgha, and does not fulfill the training.
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti. […] He gives rise to a dispute in the Saṅgha.
Yo hoti vivādo bahujanaahitāya bahujanaasukhāya anatthāya ahitāya dukkhāya devamanussānaṃ. That dispute will be for the harm & suffering of many, for the detriment, harm, & suffering of devas & human beings.
Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. If you see this sort of root of dispute within you or without, friends,
Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. you should make an effort for the abandoning of that evil root of dispute.
Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. If you don’t see this sort of root of dispute within you or without,
Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. you should practice for the future non-arising of that evil root of dispute.
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. []
Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Thus is its abandoning, thus its future non-arising.
"Puna caparaṃ, āvuso, bhikkhu makkhī hoti paḷāsī - pe - issukī hoti maccharī - pe - saṭho hoti māyāvī… pāpiccho hoti micchādiṭṭhī… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī - pe - yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. “And further, there is the case where a monk is dismissive & antagonistic… is deceitful & pretentious… is envious & selfish… has evil desires & wrong views… is opinionated, tenacious, & obstinate. When a monk is opinionated, tenacious, & obstinate, he dwells without respect & without deference for the Teacher, for the Dhamma, for the Saṅgha, and does not fulfill the training.
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti. […] He gives rise to a dispute in the Saṅgha.
Yo hoti vivādo bahujanaahitāya bahujanaasukhāya anatthāya ahitāya dukkhāya devamanussānaṃ. That dispute will be for the harm & suffering of many, for the detriment, harm, & suffering of devas & human beings.
Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. If you see this sort of root of dispute within you or without, friends,
Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. you should make an effort for the abandoning of that evil root of dispute.
Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. If you don’t see this sort of root of dispute within you or without,
Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. you should practice for the future non-arising of that evil root of dispute.
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. []
Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Thus is its abandoning, thus its future non-arising.
"Cha dhātuyo– pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. • “Six properties: the earth property, the liquid property, the fire property, the wind property, the space property, the consciousness property.
326."Cha nissaraṇiyā dhātuyo. • “Six properties that are means of escape:
Idhāvuso, bhikkhu evaṃ vadeyya – 'mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī'ti. There is the case, friends, where a monk might say, ‘Although goodwill has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well-undertaken by me as my awareness-release, still ill will keeps overpowering my mind.’
So 'mā hevaṃ', tissa vacanīyo, 'māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that.
Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. It’s impossible, there is no way that—when goodwill has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well-undertaken as an awareness-release—
Atha ca panassa byāpādo cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. ill will would still keep overpowering the mind.
Nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettā cetovimuttī'ti. That possibility doesn’t exist, for this is the escape from ill will: goodwill as an awareness-release.’
"Idha panāvuso, bhikkhu evaṃ vadeyya – 'karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. “And further, there is the case where a monk might say, ‘Although compassion has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well-undertaken by me as my awareness-release,
Atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī'ti, so 'mā hevaṃ' tissa vacanīyo 'māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. still harmfulness keeps overpowering my mind.’ He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that.
Aṭṭhānametaṃ āvuso, anavakāso, yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa vihesā cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. It’s impossible, there is no way that—when compassion has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well-undertaken as an awareness-release— harmfulness would still keep overpowering the mind.
Nissaraṇaṃ hetaṃ, āvuso, vihesāya, yadidaṃ karuṇā cetovimuttī'ti. That possibility doesn’t exist, for this is the escape from harmfulness: compassion as an awareness-release.’
"Idha panāvuso, bhikkhu evaṃ vadeyya – 'muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. “And further, there is the case where a monk might say, ‘Although empathetic joy has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well-undertaken by me as my awareness-release, still resentment keeps overpowering my mind.’
Atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī'ti, so 'mā hevaṃ' tissa vacanīyo "māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that.
Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa arati cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. It’s impossible, there is no way that—when empathetic joy has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well-undertaken as an awareness-release— resentment would still keep overpowering the mind.
Nissaraṇaṃ hetaṃ, āvuso, aratiyā, yadidaṃ muditā cetovimuttī'ti. That possibility doesn’t exist, for this is the escape from resentment: empathetic joy as an awareness-release.’
"Idha panāvuso, bhikkhu evaṃ vadeyya – 'upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. “And further, there is the case where a monk might say, ‘Although equanimity has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well-undertaken by me as my awareness-release,
Atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī'ti. still passion keeps overpowering my mind.’
So 'mā hevaṃ' tissa vacanīyo 'māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that.
Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa rāgo cittaṃ pariyādāya ṭhassati netaṃ ṭhānaṃ vijjati. It’s impossible, there is no way that—when equanimity has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well-undertaken as an awareness-release— passion would still keep overpowering the mind.
Nissaraṇaṃ hetaṃ, āvuso, rāgassa, yadidaṃ upekkhā cetovimuttī'ti. That possibility doesn’t exist, for this is the escape from passion: equanimity as an awareness-release.’
"Idha panāvuso, bhikkhu evaṃ vadeyya – 'animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. “And further, there is the case where a monk might say, ‘Although the signless has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well-undertaken by me as my awareness-release,
Atha ca pana me nimittānusāri viññāṇaṃ hotī'ti. still my consciousness follows the drift of signs.’
So 'mā hevaṃ' tissa vacanīyo 'māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that.
Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa nimittānusāri viññāṇaṃ bhavissati, netaṃ ṭhānaṃ vijjati. It’s impossible, there is no way that—when the signless has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well-undertaken as an awareness-release— consciousness would follow the drift of signs.
Nissaraṇaṃ hetaṃ, āvuso, sabbanimittānaṃ, yadidaṃ animittā cetovimuttī'ti. That possibility doesn’t exist, for this is the escape from all signs: the signless as an awareness-release.’
"Idha panāvuso, bhikkhu evaṃ vadeyya – 'asmīti kho me vigataṃ [vighātaṃ (sī. pī.), vigate (syā. ka.)], ayamahamasmīti na samanupassāmi, atha ca pana me vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī'ti. “And further, there is the case where a monk might say, ‘Although “I am” is gone, and I do not assume that “I am this,” still the arrow of uncertainty & perplexity keeps overpowering my mind.’
So 'mā hevaṃ' tissa vacanīyo 'māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that.
Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ asmīti vigate [vighāte (sī. pī.)] ayamahamasmīti asamanupassato, atha ca panassa vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. It’s impossible, there is no way that—when “I am” is gone, and “I am this” is not assumed— the arrow of uncertainty & perplexity would keep overpowering the mind.
Nissaraṇaṃ hetaṃ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṃ asmimānasamugghāto'ti. That possibility doesn’t exist, for this is the escape from the arrow of uncertainty & perplexity: the uprooting of the conceit, “I am”.’
327."Cha anuttariyāni – dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ. • “Six things that are unsurpassed: unsurpassed vision, unsurpassed hearing, unsurpassed gains, unsurpassed trainings, unsurpassed service, unsurpassed objects of recollection.
"Cha anussatiṭṭhānāni– buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati. • “Six objects of recollection: recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, recollection of virtue, recollection of generosity, recollection of the devas.
328."Cha satatavihārā. • “Six persevering dwellings:
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako [upekkhako ca (syā. ka.)] viharati sato sampajāno. There is the case, friends, where a monk, on seeing a form via the eye, is neither gladdened nor saddened, but remains equanimous, mindful, & alert.
Sotena saddaṃ sutvā - pe - manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. On hearing a sound via the ear… On smelling an aroma via the nose… On tasting a flavor via the tongue… On sensing a tactile sensation via the body… On cognizing an idea via the intellect, he is neither gladdened nor saddened, but remains equanimous, mindful, & alert.
329."Chaḷābhijātiyo. • “Six births:
Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṃ dhammaṃ abhijāyati. There is the case, friends, where one born in darkness gives birth to dark qualities.
Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṃ dhammaṃ abhijāyati. There is the case where one born in darkness gives birth to bright qualities.
Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. There is the case where one born in darkness gives birth to unbinding, neither dark nor bright.
Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṃ dhammaṃ abhijāyati. There is the case where one born in brightness gives birth to bright qualities.
Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṃ dhammaṃ abhijāyati. There is the case where one born in brightness gives birth to dark qualities.
Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. There is the case where one born in brightness gives birth to unbinding, neither dark nor bright.
"Cha nibbedhabhāgiyā saññā [nibbedhabhāgiyasaññā (syā. kaṃ.)] – aniccasaññā anicce, dukkhasaññā dukkhe, anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. • “Six perceptions conducive to penetration: the perception of inconstancy, the perception of stress in what is inconstant, the perception of not-self in what is stressful, the perception of abandoning, the perception of dispassion, the perception of cessation.
"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. “These, friends, are the six dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. 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.

Sattakaṃ Таблица Палийский оригинал

330."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. “There are, friends, seven dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. 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.
Katame satta? “Which seven dhammas?
"Satta ariyadhanāni – saddhādhanaṃ, sīladhanaṃ, hiridhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ. • “Seven noble treasures: the treasure of conviction, the treasure of virtue, the treasure of a sense of shame, the treasure of a sense of compunction, the treasure of listening, the treasure of generosity, the treasure of discernment.
"Satta bojjhaṅgā – satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo. • “Seven factors for awakening: mindfulness as a factor for awakening, analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening, calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening.
"Satta samādhiparikkhārā – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati. • “Seven requisites for concentration: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness.
"Satta asaddhammā – idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. • “Seven untrue dhammas: There is the case, friends, where a monk is without conviction, without a sense of shame, without a sense of compunction, without learning, lazy, one of muddled truth, & undiscerning.
"Satta saddhammā – idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. • “Seven true dhammas: There is the case, friends, where a monk has conviction, a sense of shame, a sense of compunction, learning, and is one of aroused persistence, established mindfulness, & discerning.
"Satta sappurisadhammā – idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca. • “Seven qualities of a person of integrity: There is the case, friends, where a monk is one with a sense of Dhamma, a sense of meaning, a sense of himself, a sense of moderation, a sense of time, a sense of social gatherings, & a sense of distinctions among individuals.
331."Satta niddasavatthūni. • “Seven grounds for praise:
Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo. There is the case, friends, where a monk has keen desire to undertake the training & has not discarded his love for undertaking the training in the future.
Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo. He has keen desire to attend carefully to the Dhamma…
Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo. to subdue his wants…
Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo. to find solitude…
Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo. to arouse persistence…
Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo. to be mindful & adept…
Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo. to penetrate (right) view & has not discarded his love for penetrating (right) view in the future.
"Satta saññā – aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. • “Seven perceptions: the perception of inconstancy, the perception of not-self, the perception of unattractiveness, the perception of drawbacks, the perception of abandoning, the perception of dispassion, the perception of cessation.
"Sattabalāni – saddhābalaṃ, vīriyabalaṃ, hiribalaṃ, ottappabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ. • “Seven strengths: the strength of conviction, the strength of persistence, the strength of a sense of shame, the strength of compunction, the strength of mindfulness, the strength of concentration, the strength of discernment.
332."Satta viññāṇaṭṭhitiyo. • “Seven stations of consciousness:
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Friends, there are beings with multiplicity of body & multiplicity of perception, such as human beings, some devas, & some beings in the lower realms.
Ayaṃ paṭhamā viññāṇaṭṭhiti. This is the first station of consciousness.
"Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. “There are beings with multiplicity of body & singularity of perception, such as the devas of Brahmā’s retinue generated by the first (jhāna).
Ayaṃ dutiyā viññāṇaṭṭhiti. This is the second station of consciousness.
"Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā. “There are beings with singularity of body & multiplicity of perception, such as the Radiant Devas.
Ayaṃ tatiyā viññāṇaṭṭhiti. This is the third station of consciousness.
"Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā. “There are beings with singularity of body & singularity of perception, such as the Beautiful Black Devas.
Ayaṃ catutthī viññāṇaṭṭhiti. This is the fourth station of consciousness.
"Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanūpagā. “There are beings who, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ arrive at the dimension of the infinitude of space.
Ayaṃ pañcamī viññāṇaṭṭhiti. This is the fifth station of consciousness.
"Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma 'anantaṃ viññāṇa'nti viññāṇañcāyatanūpagā. “There are beings who, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ arrive at the dimension of the infinitude of consciousness.
Ayaṃ chaṭṭhī viññāṇaṭṭhiti. This is the sixth station of consciousness.
"Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanūpagā. “There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ arrive at the dimension of nothingness.
Ayaṃ sattamī viññāṇaṭṭhiti. This is the seventh station of consciousness.
"Satta puggalā dakkhiṇeyyā – ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī. • “Seven persons worthy of offerings: one (released) both ways, one released through discernment, a bodily witness, one attained to view, one released through conviction, a Dhamma-follower, a conviction-follower.
"Satta anusayā – kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. • “Seven obsessions: the obsession of sensual passion, the obsession of resistance, the obsession of views, the obsession of uncertainty, the obsession of conceit, the obsession of passion for becoming, the obsession of ignorance.
"Satta saññojanāni – anunayasaññojanaṃ [kāmasaññojanaṃ (syā. kaṃ.)], paṭighasaññojanaṃ, diṭṭhisaññojanaṃ, vicikicchāsaññojanaṃ, mānasaññojanaṃ, bhavarāgasaññojanaṃ, avijjāsaññojanaṃ. • “Seven fetters: the fetter of sensuality, the fetter of irritation, the fetter of views, the fetter of uncertainty, the fetter of conceit, the fetter of passion for becoming, the fetter of ignorance.
"Satta adhikaraṇasamathā – uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako. • “Seven means for the settling of issues: For the settling & stilling of issues that have arisen: “A face-to-face verdict should be given. “A verdict of mindfulness may be given. “A verdict of past insanity may be given. “Acting in accordance with what is admitted. “Acting in accordance with the majority. “Acting for his [the accused’s] further punishment. “Covering over as with grass.
"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. “These, friends, are the seven dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. 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.
Dutiyabhāṇavāro niṭṭhito. [The second section is finished.]

Aṭṭhakaṃ Таблица Палийский оригинал

333."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. “There are, friends, eight dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. 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.
Katame aṭṭha? “Which eight dhammas?
"Aṭṭha micchattā – micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi. • “Eight forms of wrongness: wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration.
"Aṭṭha sammattā – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. • “Eight forms of rightness: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
"Aṭṭha puggalā dakkhiṇeyyā – sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno. • “Eight persons worthy of offerings: a stream-winner, one practicing for the realization of the fruit of stream-entry, a once-returner, one practicing for the realization of the fruit of once-returning, a non-returner, one practicing for the realization of the fruit of non-returning, an arahant, one practicing for the realization of arahantship. ужасный перевод...
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334."Aṭṭha kusītavatthūni. • “Eight grounds for laziness:
Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti. There is the case, friends, where a monk has some work to do.
Tassa evaṃ hoti – 'kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmī'ti! The thought occurs to him: ‘I will have to do this work. But when I have done this work, my body will be tired. Why don’t I lie down?’
So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
Idaṃ paṭhamaṃ kusītavatthu. This is the first ground for laziness.
"Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti. “Then there is the case where a monk has done some work.
Tassa evaṃ hoti – 'ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me karontassa kāyo kilanto, handāhaṃ nipajjāmī'ti! The thought occurs to him: ‘I have done some work. Now that I have done work, my body is tired. Why don’t I lie down?’
So nipajjati na vīriyaṃ ārabhati - pe - idaṃ dutiyaṃ kusītavatthu. So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second ground for laziness.
"Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. “Then there is the case where a monk has to go on a journey.
Tassa evaṃ hoti – 'maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantassa kāyo kilamissati, handāhaṃ nipajjāmī'ti! The thought occurs to him: ‘I will have to go on this journey. But when I have gone on the journey, my body will be tired. Why don’t I lie down?’
So nipajjati na vīriyaṃ ārabhati… idaṃ tatiyaṃ kusītavatthu. So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third ground for laziness.
"Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. “Then there is the case where a monk has gone on a journey.
Tassa evaṃ hoti – 'ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me gacchantassa kāyo kilanto, handāhaṃ nipajjāmī'ti! The thought occurs to him: ‘I have gone on a journey. Now that I have gone on a journey, my body is tired. Why don’t I lie down?’
So nipajjati na vīriyaṃ ārabhati… idaṃ catutthaṃ kusītavatthu. So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth ground for laziness.
"Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. “Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he would like for his fill.
Tassa evaṃ hoti – 'ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmī'ti! The thought occurs to him: ‘I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I would like for my fill. This body of mine is tired & unsuitable for work. Why don’t I lie down?’
So nipajjati na vīriyaṃ ārabhati… idaṃ pañcamaṃ kusītavatthu. So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth ground for laziness.
"Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. “Then there is the case where a monk, having gone for alms in a village or town, gets as much coarse or refined food as he would like for his fill.
Tassa evaṃ hoti – 'ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko akammañño, māsācitaṃ maññe, handāhaṃ nipajjāmī'ti! The thought occurs to him: ‘I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. This body of mine is heavy & unsuitable for work—stuffed with beans, as it were. Why don’t I lie down?’
So nipajjati na vīriyaṃ ārabhati… idaṃ chaṭṭhaṃ kusītavatthu. So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth ground for laziness.
"Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. “Then there is the case where a monk comes down with a slight illness.
Tassa evaṃ hoti – 'uppanno kho me ayaṃ appamattako ābādho; atthi kappo nipajjituṃ, handāhaṃ nipajjāmī'ti! The thought occurs to him: ‘I have come down with a slight illness. There’s a need to lie down. [Why don’t I lie down?]’
So nipajjati na vīriyaṃ ārabhati… idaṃ sattamaṃ kusītavatthu. So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh ground for laziness.
"Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito [gilānavuṭṭhito (saddanīti) a. ni. 6.16 nakulapitusuttaṭīkā passitabbā] hoti aciravuṭṭhito gelaññā. “Then there is the case where a monk has recovered from his illness, not long after his recovery.
Tassa evaṃ hoti – 'ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmī'ti! The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. This body of mine is weak & unsuitable for work. Why don’t I lie down?’
So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
Idaṃ aṭṭhamaṃ kusītavatthu. This is the eighth ground for laziness.
335."Aṭṭha ārambhavatthūni. • “Eight grounds for the arousal of energy:
Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti. There is the case, friends, where a monk has some work to do.
Tassa evaṃ hoti – 'kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā'ti! The thought occurs to him: ‘I will have to do this work. But when I am doing this work, it will not be easy to attend to the Buddha’s message. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’
So vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
Idaṃ paṭhamaṃ ārambhavatthu. This is the first ground for the arousal of energy.
"Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti. “Then there is the case where a monk has done some work.
Tassa evaṃ hoti – 'ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi - pe - so vīriyaṃ ārabhati… idaṃ dutiyaṃ ārambhavatthu. The thought occurs to him: ‘I have done some work. While I was doing work, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second ground for the arousal of energy.
"Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. “Then there is the case where a monk has to go on a journey.
Tassa evaṃ hoti – 'maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. The thought occurs to him: ‘I will have to go on this journey. But when I am going on the journey, it will not be easy to attend to the Buddha’s message.
Handāhaṃ vīriyaṃ ārabhāmi - pe - so vīriyaṃ ārabhati… idaṃ tatiyaṃ ārambhavatthu. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third ground for the arousal of energy.
"Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. “Then there is the case where a monk has gone on a journey.
Tassa evaṃ hoti – 'ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi - pe - so vīriyaṃ ārabhati… idaṃ catutthaṃ ārambhavatthu. The thought occurs to him: ‘I have gone on a journey. While I was going on the journey, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth ground for the arousal of energy.
"Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. “Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he would like for his fill.
Tassa evaṃ hoti – 'ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko kammañño, handāhaṃ vīriyaṃ ārabhāmi - pe - so vīriyaṃ ārabhati… idaṃ pañcamaṃ ārambhavatthu. The thought occurs to him: ‘I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I would like for my fill. This body of mine is light & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth ground for the arousal of energy.
"Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. “Then there is the case where a monk, having gone for alms in a village or town, gets as much coarse or refined food as he would like for his fill.
Tassa evaṃ hoti – 'ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi - pe - so vīriyaṃ ārabhati… idaṃ chaṭṭhaṃ ārambhavatthu. The thought occurs to him: ‘I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. This body of mine is light & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth ground for the arousal of energy.
"Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. “Then there is the case where a monk comes down with a slight illness.
Tassa evaṃ hoti – 'uppanno kho me ayaṃ appamattako ābādho, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho pavaḍḍheyya, handāhaṃ vīriyaṃ ārabhāmi - pe - so vīriyaṃ ārabhati… idaṃ sattamaṃ ārambhavatthu. The thought occurs to him: ‘I have come down with a slight illness. Now, there’s the possibility that it could get worse. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh ground for the arousal of energy.
"Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. “Then there is the case where a monk has recovered from his illness, not long after his recovery.
Tassa evaṃ hoti – 'ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā"ti! The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. Now, there’s the possibility that the illness could come back. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’
So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
Idaṃ aṭṭhamaṃ ārambhavatthu. This is the eighth ground for the arousal of energy.
336."Aṭṭha dānavatthūni. • “Eight grounds for giving:
Āsajja dānaṃ deti, bhayā dānaṃ deti, 'adāsi me'ti dānaṃ deti, 'dassati me'ti dānaṃ deti, 'sāhu dāna'nti dānaṃ deti, 'ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ na dātu'nti dānaṃ deti, 'idaṃ me dānaṃ dadato kalyāṇo kittisaddo abbhuggacchatī'ti dānaṃ deti. One gives a gift on impulse. One gives a gift from fear. One gives a gift (thinking,) ‘He/she gave to me.’ One gives a gift (thinking,) ‘He/she will give to me.’ One gives a gift (thinking,) ‘I am cooking. These are not cooking. It’s not right, when one is cooking, not to give to those who are not cooking.’ One gives a gift (thinking,) ‘When this gift has been given, my admirable reputation will spread about.’
Cittālaṅkāra-cittaparikkhāratthaṃ dānaṃ deti. One gives a gift as an ornament for the mind, as a support for the mind.
337."Aṭṭha dānūpapattiyo. • “Eight rebirths from giving:
Idhāvuso, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. There is the case, friends, where a certain individual gives a gift to a contemplative or a brahman—food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, lighting—
So yaṃ deti taṃ paccāsīsati [paccāsiṃsati (sī. syā. kaṃ. pī.)]. and he expects a return for what he gave.
So passati khattiyamahāsālaṃ vā brāhmaṇamahāsālaṃ vā gahapatimahāsālaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ. He sees a prosperous noble warrior, a prosperous brahman, or a prosperous householder going about endowed & provided with the five strings of sensuality.
Tassa evaṃ hoti – 'aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjeyya'nti! The thought occurs to him, ‘O that—with the breakup of the body, after death—I may be reborn among prosperous noble warriors, prosperous brahmans, or prosperous householders!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. He fixes on that thought, determines on that thought, develops that thought. And that thought, released on a low level and not developed to anything higher, leads to rebirth right there.
Tañca kho sīlavato vadāmi no dussīlassa. But I say this of a virtuous person, not of an unvirtuous one.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. A virtuous person’s act of directing awareness succeeds through purity.
"Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ - pe - seyyāvasathapadīpeyyaṃ. “And further, a certain person gives a gift to a contemplative or a brahman…
So yaṃ deti taṃ paccāsīsati. [and he expects a return for what he gave. ]
Tassa sutaṃ hoti – 'cātumahārājikā [cātummahārājikā (sī. syā. pī.)] devā dīghāyukā vaṇṇavanto sukhabahulā"ti. He hears, ‘The Devas of the Four Great Kings are long-lived, beautiful, & replete with pleasure.’
Tassa evaṃ hoti – 'aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya"nti! The thought occurs to him, ‘O that—with the breakup of the body, after death—I may be reborn among the Devas of the Four Great Kings!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. He fixes on that thought, determines on that thought, develops that thought. And that thought, released on a low level and not developed to anything higher, leads to rebirth right there.
Tañca kho sīlavato vadāmi no dussīlassa. But I say this of a virtuous person, not of an unvirtuous one.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. A virtuous person’s act of directing awareness succeeds through purity.
"Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ - pe - seyyāvasathapadīpeyyaṃ. “And further, a certain person gives a gift to a contemplative or a brahman…
So yaṃ deti taṃ paccāsīsati. [and he expects a return for what he gave. ]
Tassa sutaṃ hoti – 'tāvatiṃsā devā - pe - yāmā devā - pe - tusitā devā - pe - nimmānaratī devā - pe - paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā'ti. He hears, ‘The Devas of the Thirty-three… the Devas of the Hours… the Contented Devas… the Devas Who Delight in Creation… the Devas Who Wield Power Over the Creations of Others are long-lived, beautiful, & replete with pleasure.’
Tassa evaṃ hoti – 'aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya"nti! The thought occurs to him, ‘O that—with the breakup of the body, after death—I may be reborn among the Devas Who Wield Power Over the Creations of Others!’ He fixes on that thought, determines on that thought, develops that thought.
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. And that thought, released on a low level and not developed to anything higher, leads to rebirth right there.
Tañca kho sīlavato vadāmi no dussīlassa. But I say this of a virtuous person, not of an unvirtuous one.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. A virtuous person’s act of directing awareness succeeds through purity.
"Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. “And further, a certain person gives a gift to a contemplative or a brahman—food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, lighting—
So yaṃ deti taṃ paccāsīsati. and he expects a return for what he gave.
Tassa sutaṃ hoti – 'brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā'ti. He hears, ‘The Devas of Brahmā’s Retinue are long-lived, beautiful, & replete with pleasure.’
Tassa evaṃ hoti – 'aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya'nti! The thought occurs to him, ‘O that—with the breakup of the body, after death—I may be reborn among the Devas of Brahmā’s Retinue!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. He fixes on that thought, determines on that thought, develops that thought. And that thought, released on a low level and not developed to anything higher, leads to rebirth right there.
Tañca kho sīlavato vadāmi no dussīlassa; vītarāgassa no sarāgassa. But I say this of a virtuous person, not of an unvirtuous one, of one devoid of passion, not of one with passion.
Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā. A virtuous person’s act of directing awareness succeeds through purity.
"Aṭṭha parisā – khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā. • “Eight assemblies: a noble warrior assembly, a brahman assembly, a householder assembly, a contemplative assembly, a Four Great Kings assembly, a (Devas of the) Thirty-three assembly, a Māra assembly, a Brahmā assembly.
"Aṭṭha lokadhammā – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. • “Eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, pain. "мирских дел" - мда... мой перевод "данности мира" (они существуют пока существует мир)
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338."Aṭṭha abhibhāyatanāni. • “Eight dimensions of (mental) mastery:
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. One percipient of form internally sees forms externally as limited, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’
Idaṃ paṭhamaṃ abhibhāyatanaṃ. This is the first dimension of (mental) mastery.
"Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti – evaṃsaññī hoti. “One percipient of form internally sees forms externally as immeasurable, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’
Idaṃ dutiyaṃ abhibhāyatanaṃ. This is the second dimension of (mental) mastery.
"Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. “One percipient of the formless internally sees forms externally as limited, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’
Idaṃ tatiyaṃ abhibhāyatanaṃ. This is the third dimension of (mental) mastery.
"Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. “One percipient of the formless internally sees forms externally as immeasurable, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’
Idaṃ catutthaṃ abhibhāyatanaṃ. This is the fourth dimension of (mental) mastery.
"Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. “One percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow.
Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Just as a flax-flower is blue, blue in its color, blue in its features, blue in its glow, or just as Vārāṇasī muslin, smooth on both sides, is blue, blue in its color, blue in its features, blue in its glow,
Evameva [evamevaṃ (ka.)] ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. in the same way one percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow. Mastering them, he is percipient of ‘I know; I see.’
Idaṃ pañcamaṃ abhibhāyatanaṃ. This is the fifth dimension of (mental) mastery.
"Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. “One percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow.
Seyyathāpi nāma kaṇikārapupphaṃ [kaṇṇikārapupphaṃ (syā. kaṃ.)] pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Just as a kaṇṇikāra-flower is yellow, yellow in its color, yellow in its features, yellow in its glow, or just as Vārāṇasī muslin, smooth on both sides, is yellow, yellow in its color, yellow in its features, yellow in its glow,
Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. in the same way one percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. Mastering them, he is percipient of ‘I know; I see.’
Idaṃ chaṭṭhaṃ abhibhāyatanaṃ. This is the sixth dimension of (mental) mastery.
"Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. “One percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow.
Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Just as a bandha-jīvaka-flower is red, red in its color, red in its features, red in its glow, or just as Vārāṇasī muslin, smooth on both sides, is red, red in its color, red in its features, red in its glow,
Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. in the same way one percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow. Mastering them, he is percipient of ‘I know; I see.’
Idaṃ sattamaṃ abhibhāyatanaṃ. This is the seventh dimension of (mental) mastery.
"Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. “One percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ. Just as the morning star is white, white in its color, white in its features, white in its glow, or just as Vārāṇasī muslin, smooth on both sides, is white, white in its color, white in its features, white in its glow,
Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. in the same way one percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Mastering them, he is percipient of ‘I know; I see.’
Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. This is the eighth dimension of (mental) mastery.
339."Aṭṭha vimokkhā. • “Eight emancipations:
Rūpī rūpāni passati. Possessed of form, one sees forms.
Ayaṃ paṭhamo vimokkho. This is the first emancipation.
"Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati. “Not percipient of form internally, one sees forms externally.
Ayaṃ dutiyo vimokkho. This is the second emancipation.
"Subhanteva adhimutto hoti. “One is intent only on the beautiful.
Ayaṃ tatiyo vimokkho. This is the third emancipation.
"Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṃ upasampajja viharati. “With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ one enters & remains in the dimension of the infinitude of space.
Ayaṃ catuttho vimokkho. This is the fourth emancipation.
"Sabbaso ākāsānañcāyatanaṃ samatikkamma 'anantaṃ viññāṇa'nti viññāṇañcāyatanaṃ upasampajja viharati. “With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ one enters & remains in the dimension of the infinitude of consciousness.
Ayaṃ pañcamo vimokkho. This is the fifth emancipation.
"Sabbaso viññāṇañcāyatanaṃ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṃ upasampajja viharati. “With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ one enters & remains in the dimension of nothingness.
Ayaṃ chaṭṭho vimokkho. This is the sixth emancipation.
"Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. “With the complete transcending of the dimension of nothingness, one enters & remains in the dimension of neither perception nor non-perception.
Ayaṃ sattamo vimokkho. This is the seventh emancipation.
"Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayita nirodhaṃ upasampajja viharati. “With the complete transcending of the dimension of neither perception nor non-perception, one enters & remains in the cessation of perception and feeling.
Ayaṃ aṭṭhamo vimokkho. This is the eighth emancipation.
"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. “These, friends, are the eight dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. 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.

Navakaṃ Таблица Палийский оригинал

340."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. “There are, friends, nine dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. 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.
Katame nava? “Which nine dhammas?
"Nava āghātavatthūni. • “Nine grounds for hatred:
'Anatthaṃ me acarī'ti āghātaṃ bandhati; 'anatthaṃ me caratī'ti āghātaṃ bandhati; 'anatthaṃ me carissatī'ti āghātaṃ bandhati; 'piyassa me manāpassa anatthaṃ acarī'ti āghātaṃ bandhati - pe - anatthaṃ caratīti āghātaṃ bandhati - pe - anatthaṃ carissatīti āghātaṃ bandhati; 'appiyassa me amanāpassa atthaṃ acarī'ti āghātaṃ bandhati - pe - atthaṃ caratīti āghātaṃ bandhati - pe - atthaṃ carissatīti āghātaṃ bandhati. “(Thinking,) ‘He has done me harm,’ one binds hatred. ‘He is doing me harm,’ one binds hatred. ‘He is going to do me harm,’ one binds hatred. ‘He has done harm to people who are dear & pleasing to me,’ one binds hatred. ‘He is doing harm to people who are dear & pleasing to me,’ one binds hatred. ‘He is going to do harm to people who are dear & pleasing to me,’ one binds hatred. ‘He has aided people who are not dear or pleasing to me,’ one binds hatred. ‘He is aiding people who are not dear or pleasing to me,’ one binds hatred. ‘He is going to aid people who are not dear or pleasing to me,’ one binds hatred.
"Nava āghātapaṭivinayā. • “Nine ways of subduing hatred:
'Anatthaṃ me acari [acarīti (syā. ka.) evaṃ "carati carissati" padesupi], taṃ kutettha labbhā'ti āghātaṃ paṭivineti ; 'anatthaṃ me carati, taṃ kutettha labbhā'ti āghātaṃ paṭivineti; 'anatthaṃ me carissati, taṃ kutettha labbhā'ti āghātaṃ paṭivineti; 'piyassa me manāpassa anatthaṃ acari - pe - anatthaṃ carati - pe - anatthaṃ carissati, taṃ kutettha labbhā'ti āghātaṃ paṭivineti; 'appiyassa me amanāpassa atthaṃ acari - pe - atthaṃ carati - pe - atthaṃ carissati, taṃ kutettha labbhā'ti āghātaṃ paṭivineti. (Thinking,) ‘He has done me harm. But what should I expect?’ one subdues hatred. ‘He is doing me harm. But what should I expect?’ one subdues hatred. ‘He is going to do me harm. But what should I expect?’ one subdues hatred. ‘He has done harm to people who are dear & pleasing to me. But what should I expect?’ one subdues hatred. ‘He is doing harm to people who are dear & pleasing to me. But what should I expect?’ one subdues hatred. ‘He is going to do harm to people who are dear & pleasing to me. But what should I expect?’ one subdues hatred. ‘He has aided people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred. ‘He is aiding people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred. ‘He is going to aid people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred.
341."Nava sattāvāsā. • “Nine abodes for beings:
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. There are beings with multiplicity of body & multiplicity of perception, such as human beings, some devas, and some beings in the lower realms.
Ayaṃ paṭhamo sattāvāso. This is the first abode for beings.
"Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. “There are beings with multiplicity of body & singularity of perception, such as the devas of Brahmā’s retinue generated by the first (jhāna).
Ayaṃ dutiyo sattāvāso. This is the second abode for beings.
"Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. “There are beings with singularity of body & multiplicity of perception, such as the Radiant Devas.
Ayaṃ tatiyo sattāvāso. This is the third abode for beings.
"Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. “There are beings with singularity of body & singularity of perception, such as the Beautiful Black Devas.
Ayaṃ catuttho sattāvāso. This is the fourth abode for beings.
"Santāvuso, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā [asaññisattā (syā. kaṃ.)]. “There are beings who are non-percipient, insensitive, such as the Non-percipient-being Devas.
Ayaṃ pañcamo sattāvāso. This is the fifth abode for beings.
"Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanūpagā. “There are beings who, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ arrive at the dimension of the infinitude of space.
Ayaṃ chaṭṭho sattāvāso. This is the sixth abode for beings.
"Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma 'anantaṃ viññāṇa'nti viññāṇañcāyatanūpagā. “There are beings who, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ arrive at the dimension of the infinitude of consciousness.
Ayaṃ sattamo sattāvāso. This is the seventh abode for beings.
"Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma 'natthi kiñcī'ti ākiñcāññāyatanūpagā. “There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ arrive at the dimension of nothingness.
Ayaṃ aṭṭhamo sattāvāso. This is the eighth abode for beings.
"Santāvuso, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma [samatikkamma santametaṃ paṇītametanti (syā. kaṃ.)] nevasaññānāsaññāyatanūpagā. “There are beings who, with the complete transcending of the dimension of nothingness, arrive at the dimension of neither perception nor non-perception.
Ayaṃ navamo sattāvāso. This is the ninth abode for beings.
342."Nava akkhaṇā asamayā brahmacariyavāsāya. • “Nine inopportune, untimely situations for leading the holy life:
Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. There is the case, friends, where a Tathāgata appears in the world, worthy & rightly self-awakened. The Dhamma is taught that leads to stilling, to total unbinding, to self-awakening as declared by One Well-gone.
Ayañca puggalo nirayaṃ upapanno hoti. But this person is reborn in hell.
Ayaṃ paṭhamo akkhaṇo asamayo brahmacariyavāsāya. This is the first inopportune, untimely situation for leading the holy life.
"Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. “And further, there is the case where a Tathāgata appears in the world, [worthy & rightly self-awakened. The Dhamma is taught that leads to stilling, to total unbinding, to self-awakening as declared by One Well-gone.]
Ayañca puggalo tiracchānayoniṃ upapanno hoti. but this person is reborn in an animal womb…
Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya. [This is the second inopportune, untimely situation for leading the holy life.]
"Puna caparaṃ - pe - pettivisayaṃ upapanno hoti. [“And further, … in the realm of the hungry ghosts… ]
Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya. [This is the third inopportune, untimely situation for leading the holy life.]
"Puna caparaṃ - pe - asurakāyaṃ upapanno hoti. [“And further, … in the host of the asuras… ]
Ayaṃ catuttho akkhaṇo asamayo brahmacariyavāsāya. [This is the fourth inopportune, untimely situation for leading the holy life.]
"Puna caparaṃ - pe - aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti. [“And further, … in a certain host of long-lived devas… ]
Ayaṃ pañcamo akkhaṇo asamayo brahmacariyavāsāya. [This is the fifth inopportune, untimely situation for leading the holy life.]
"Puna caparaṃ - pe - paccantimesu janapadesu paccājāto hoti milakkhesu [milakkhakesu (syā. kaṃ.) milakkhūsu (ka.)] aviññātāresu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. he is born in a border region among ignorant barbarians where there is no opening for monks, nuns, male lay followers, or female lay followers to go.…
Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya. [This is the sixth inopportune, untimely situation for leading the holy life.]
"Puna caparaṃ - pe - majjhimesu janapadesu paccājāto hoti. “Or he is born in the Middle Country [the middle Ganges Valley]
So ca hoti micchādiṭṭhiko viparītadassano – 'natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ [sukaṭa dukkaṭānaṃ (sī. pī.)] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī'ti. but he has wrong views & skewed vision: ‘There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father; there are no spontaneously reborn beings; there are no contemplatives or brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’ …
Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya. [This is the seventh inopportune, untimely situation for leading the holy life.]
"Puna caparaṃ - pe - majjhimesu janapadesu paccājāto hoti. “Or he is born in the Middle Country
So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṃ. but he is undiscerning, dull, drooling, incapable of knowing the meaning of what is well-said or ill-said.
Ayaṃ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. This is the eighth inopportune, untimely situation for leading the holy life.
"Puna caparaṃ, āvuso, tathāgato ca loke na [katthaci nakāro na dissati] uppanno hoti arahaṃ sammāsambuddho, dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. “And further, a Tathāgata does not appear in the world, worthy & rightly self-awakened. The Dhamma is not taught that leads to stilling, to total unbinding, to self-awakening as declared by One Well-gone.
Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsita-dubbhāsitānamatthamaññātuṃ. This person is born in the Middle Country and is discerning, not dull, not drooling, capable of knowing the meaning of what is well-said or ill-said.
Ayaṃ navamo akkhaṇo asamayo brahmacariyavāsāya. This is the ninth inopportune, untimely situation for leading the holy life.
343."Nava anupubbavihārā. • “Nine step-by-step dwellings:
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. There is the case, friends, where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.
Vitakkavicārānaṃ vūpasamā - pe - dutiyaṃ jhānaṃ upasampajja viharati. “With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.
Pītiyā ca virāgā - pe - tatiyaṃ jhānaṃ upasampajja viharati. “With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’
Sukhassa ca pahānā - pe - catutthaṃ jhānaṃ upasampajja viharati. “With the abandoning of pleasure & pain—as with the earlier disappearance of joy & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.
Sabbaso rūpasaññānaṃ samatikkamā - pe - ākāsānañcāyatanaṃ upasampajja viharati. “With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ he enters & remains in the dimension of the infinitude of space.
Sabbaso ākāsānañcāyatanaṃ samatikkamma 'anantaṃ viññāṇa'nti viññāṇañcāyatanaṃ upasampajja viharati. “With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ he enters & remains in the dimension of the infinitude of consciousness.
Sabbaso viññāṇañcāyatanaṃ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṃ upasampajja viharati. “With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ he enters & remains in the dimension of nothingness.
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. “With the complete transcending of the dimension of nothingness, he enters & remains in the dimension of neither perception nor non-perception.
Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. “With the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling.
344."Nava anupubbanirodhā. • “Nine step-by-step cessations:
Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti. When one has attained the first jhāna, the perception of sensuality has ceased.
Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti. When one has attained the second jhāna, directed thoughts & evaluations [verbal fabrications] have ceased.
Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti. When one has attained the third jhāna, rapture has ceased.
Catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti. When one has attained the fourth jhāna, in-&-out breaths [bodily fabrications] have ceased.
Ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti. When one has attained the dimension of the infinitude of space, the perception of forms has ceased.
Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has ceased.
Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has ceased.
Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. When one has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.
Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. When one has attained the cessation of perception & feeling, perceptions & feelings [mental fabrications] have ceased.
"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā. “These, friends, are the nine dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened.
Tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. 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.

Dasakaṃ Таблица Палийский оригинал

345."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. “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.
Tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. 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.
Katame dasa? “Which ten dhammas?
"Dasa nāthakaraṇā dhammā. • “Ten qualities creating a protector:
Idhāvuso, bhikkhu sīlavā hoti. There is the case, friends, where a monk is virtuous.
Pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. 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.
Yaṃpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. And the fact that he is virtuous… seeing danger in the slightest faults is
Ayampi dhammo nāthakaraṇo. a quality creating a protector.
"Puna caparaṃ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. “And further, the monk has heard much, has retained what he has heard, has stored what he has heard.
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. 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
Ayampi dhammo nāthakaraṇo. a quality creating a protector.
"Puna caparaṃ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. “And further, the monk has admirable friends, admirable comrades, admirable companions.
Yaṃpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. And the fact that he has admirable friends, admirable comrades, admirable companions is
Ayampi dhammo nāthakaraṇo. a quality creating a protector.
"Puna caparaṃ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ. “And further, the monk is easy to speak to, endowed with qualities that make him easy to speak to, patient, respectful to instruction.
Yaṃpāvuso, bhikkhu suvaco hoti - pe - padakkhiṇaggāhī anusāsaniṃ. And the fact that he is easy to speak to… respectful to instruction is
Ayampi dhammo nāthakaraṇo. a quality creating a protector.
"Puna caparaṃ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. “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.
Yaṃpāvuso, bhikkhu yāni tāni sabrahmacārīnaṃ - pe - alaṃ saṃvidhātuṃ. And the fact that he is adept at… doing them or arranging to get them done is
Ayampi dhammo nāthakaraṇo. a quality creating a protector.
"Puna caparaṃ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo [uḷārapāmujjo (sī. pī.), oḷārapāmojjo (syā. kaṃ.)]. “And further, the monk is one who desires the Dhamma, endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Vinaya.
Yaṃpāvuso, bhikkhu dhammakāmo hoti - pe - uḷārapāmojjo [uḷārapāmujjo (sī. pī.), oḷārapāmojjo (syā. kaṃ.)]. And the fact that he is one who desires the Dhamma, endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Vinaya is
Ayampi dhammo nāthakaraṇo. a quality creating a protector.
"Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. “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.
Yaṃpāvuso, bhikkhu santuṭṭho hoti - pe - parikkhārehi. And the fact that he keeps his persistence aroused… not shirking his duties with regard to skillful qualities is
Ayampi dhammo nāthakaraṇo. a quality creating a protector.
"Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. “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.
Yaṃpāvuso, bhikkhu āraddhavīriyo viharati - pe - anikkhittadhuro kusalesu dhammesu. 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
Ayampi dhammo nāthakaraṇo. a quality creating a protector.
"Puna caparaṃ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. “And further, the monk is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done & said a long time ago.
Yaṃpāvuso, bhikkhu satimā hoti - pe - saritā anussaritā. And the fact that he is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done & said a long time ago is
Ayampi dhammo nāthakaraṇo. a quality creating a protector.
"Puna caparaṃ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. “And further, the monk is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress.
Yaṃpāvuso, bhikkhu paññavā hoti - pe - sammādukkhakkhayagāminiyā. 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
Ayampi dhammo nāthakaraṇo. a quality creating a protector.
346.Dasa kasiṇāyatanāni. • “Ten totality-dimensions:
Pathavīkasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. One perceives the earth-totality above, below, all-around: non-dual [advayaṁ], immeasurable.
Āpokasiṇameko sañjānāti - pe - tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti… viññāṇakasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. 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.
347."Dasa akusalakammapathā – pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. • “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.
"Dasa kusalakammapathā – pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. • “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.
348."Dasa ariyavāsā. • “Ten noble abodes:
Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño. 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.
"Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti? “And how has a monk abandoned five factors?
Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. 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.
Evaṃ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti. This is how a monk has abandoned five factors.
"Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? “And how is a monk endowed with six (factors)?
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. There is the case where a monk, on seeing a form via the eye, is neither gladdened nor saddened, but remains equanimous, mindful, & alert.
Sotena saddaṃ sutvā - pe - manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. 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.
Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti. This is how a monk is endowed with six (factors).
"Kathañcāvuso, bhikkhu ekārakkho hoti? “And how does a monk guard one (factor)?
Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti. There is the case where a monk is endowed with an awareness guarded by mindfulness.
Evaṃ kho, āvuso, bhikkhu ekārakkho hoti. This is how a monk guards one (factor).
"Kathañcāvuso, bhikkhu caturāpasseno hoti? “And how is a monk supported in four (ways)?
Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. There is the case where a monk, carefully reflecting, associates with one thing, acquiesces to another, avoids another, and subdues another.
Evaṃ kho, āvuso, bhikkhu caturāpasseno hoti. This is how a monk is supported in four (ways).
"Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? “And how has a monk shaken off idiosyncratic truths [pacceka-sacca]?
Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. 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.
Evaṃ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti. This is how a monk has shaken off idiosyncratic truths.
"Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti? “And how has a monk thoroughly given up searching?
Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. 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.
Evaṃ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti. This is how a monk has thoroughly given up searching.
"Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti? “And how is a monk undisturbed in his resolves?
Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti. There is the case where a monk has abandoned his resolve for sensuality… his resolve for ill-will… his resolve for harmfulness.
Evaṃ kho, āvuso, bhikkhu anāvilasaṅkappo hoti. This is how a monk is undisturbed in his resolves.
"Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti ? “And how is a monk calmed in his bodily fabrication?
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. 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.
Evaṃ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti. This is how a monk is calmed in his bodily fabrication.
"Kathañcāvuso, bhikkhu suvimuttacitto hoti? “And how is a monk well-released in mind?
Idhāvuso, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti. There is the case where a monk’s mind is released from passion, released from aversion, released from delusion.
Evaṃ kho, āvuso, bhikkhu suvimuttacitto hoti. This is how a monk is well-released in mind.
"Kathañcāvuso, bhikkhu suvimuttapañño hoti? “And how is a monk well-released in discernment?
Idhāvuso, bhikkhu 'rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo'ti pajānāti. 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.’
'Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo'ti pajānāti. 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.’
'Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo'ti pajānāti. 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.’
Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti. This is how a monk is well-released in discernment.
"Dasa asekkhā dhammā – asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimutti. • “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.
"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. “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.
Tattha sabbeheva saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna"nti. 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.”
349.Atha kho bhagavā uṭṭhahitvā āyasmantaṃ sāriputtaṃ āmantesi – 'sādhu sādhu, sāriputta, sādhu kho tvaṃ, sāriputta, bhikkhūnaṃ saṅgītipariyāyaṃ abhāsī'ti. 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.”
Idamavocāyasmā sāriputto, samanuñño satthā ahosi. That is what Ven. Sāriputta said, the Teacher approved, and gratified,
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti. the monks delighted in Ven. Sāriputta’s words.
Saṅgītisuttaṃ niṭṭhitaṃ dasamaṃ.
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