| пали | Thanissaro bhikkhu - english
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315."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā.
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“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.
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Tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ.
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Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings.
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Katame pañca?
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“Which five dhammas?
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"Pañcakkhandhā.
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• “Five aggregates:
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Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.
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the form aggregate, the feeling aggregate, the perception aggregate, the fabrication aggregate, the consciousness aggregate.
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"Pañcupādānakkhandhā.
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• “Five clinging-aggregates:
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Rūpupādānakkhandho [rūpūpādānakkhandho (sī. syā. kaṃ. pī.) evamitaresupi] vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.
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the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrication clinging-aggregate, the consciousness clinging-aggregate.
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"Pañca kāmaguṇā.
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• “Five strings of sensuality:
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Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.
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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.
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"Pañca gatiyo – nirayo, tiracchānayoni, pettivisayo, manussā, devā.
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• “Five (post-mortem) destinations: hell, the animal womb, the realm of hungry ghosts, human beings, devas.
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"Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ.
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• “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.
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"Pañca nīvaraṇāni – kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ.
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• “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.
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"Pañca orambhāgiyāni saññojanāni – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.
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• “Five lower fetters: self-identification views, uncertainty, grasping at habits & practices, sensual desire, ill will.
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"Pañca uddhambhāgiyāni saññojanāni – rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā.
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• “Five higher fetters: passion for form, passion for what is formless, conceit, restlessness, ignorance.
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"Pañca sikkhāpadāni – pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.
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• “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.
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316."Pañca abhabbaṭṭhānāni.
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• “Five impossibilities:
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Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ.
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It is impossible, friends, for a monk whose effluents are ended to intentionally deprive a living being of life.
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Abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ [ādātuṃ (syā. kaṃ. pī.)].
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It is impossible for a monk whose effluents are ended to take, in the manner of stealing, what is not given.
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Abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ.
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It is impossible for a monk whose effluents are ended to engage in sexual intercourse.
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Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ.
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It is impossible for a monk whose effluents are ended to tell a conscious lie.
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Abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe āgārikabhūto.
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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.
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"Pañca byasanāni – ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ.
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• “Five kinds of loss: loss of relatives, loss of wealth, loss through disease, loss in terms of virtue, loss in terms of views.
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Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
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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.
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Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
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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.
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"Pañca sampadā – ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.
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• “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.
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Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
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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.
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Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
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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.
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"Pañca ādīnavā dussīlassa sīlavipattiyā.
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• “Five drawbacks coming from an unvirtuous person’s defect in virtue:
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Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati, ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
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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.
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Puna caparaṃ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati, ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.
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“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.
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Puna caparaṃ, āvuso, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, avisārado upasaṅkamati maṅkubhūto, ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.
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“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.
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Puna caparaṃ, āvuso, dussīlo sīlavipanno sammūḷho kālaṃ karoti, ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.
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“And further, the unvirtuous person, defective in virtue, dies confused. This is the fourth drawback coming from an unvirtuous person’s defect in virtue.
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Puna caparaṃ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā.
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“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.
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"Pañca ānisaṃsā sīlavato sīlasampadāya.
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• “Five rewards coming from a virtuous person’s consummation in virtue:
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Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati, ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.
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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.
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Puna caparaṃ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati, ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.
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“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.
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Puna caparaṃ, āvuso, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto, ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.
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“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.
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Puna caparaṃ, āvuso, sīlavā sīlasampanno asammūḷho kālaṃ karoti, ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.
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“And further, the virtuous person, consummate in virtue, dies unconfused. This is the fourth reward coming from a virtuous person’s consummation in virtue.
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Puna caparaṃ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya.
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“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.
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"Codakena, āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo.
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• “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.
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Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṃhitena vakkhāmi no anatthasaṃhitena, mettacittena [mettācittena (katthaci)] vakkhāmi no dosantarenāti.
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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.’
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Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo.
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A monk making an accusation, wanting to accuse another, may accuse the other after having established these five qualities within himself.
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317."Pañca padhāniyaṅgāni.
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• “Five factors for exertion:
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Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – 'itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā'ti.
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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.’
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Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.
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“He is free from illness & discomfort, endowed with good digestion—not too cold, not too hot, of moderate strength—fit for exertion.
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Asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu.
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“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.
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Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
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“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.
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Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.
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“He is discerning, endowed with discernment leading to the arising of the goal—noble, penetrating, leading to the right ending of stress.
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318."Pañca suddhāvāsā – avihā, atappā, sudassā, sudassī, akaniṭṭhā.
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• “Five Pure Abodes: Aviha (Not Falling Away), Atappa (Untroubled), Sudassa (Good-looking), Sudassī (Clear-seeing), Akaniṭṭha (Peerless).
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"Pañca anāgāmino – antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsotoakaniṭṭhagāmī.
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• “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.
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319."Pañca cetokhilā.
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• “Five mental blockages:
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Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.
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There is the case, friends, where a monk is doubtful, uncertain, indecisive about the Teacher and is not confident in him.
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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.
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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.
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Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati - pe - saṅghe kaṅkhati vicikicchati… sikkhāya kaṅkhati vicikicchati… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.
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“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.
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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.
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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.
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320."Pañca cetasovinibandhā.
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• “Five bondages of awareness:
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Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
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There is the case, friends, where a monk is not free of passion, desire, love, thirst, fever, or craving for sensual pleasures.
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Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.
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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.
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Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.
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When one’s mind doesn’t tend toward ardecy, commitment, perseverance, or exertion,
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Ayaṃ paṭhamo cetaso vinibandho.
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that is the first bondage of awareness.
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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.
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“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.’
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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.
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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.
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Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.
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When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion,
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Ayaṃ pañcamo cetaso vinibandho.
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that is the fifth bondage of awareness.
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"Pañcindriyāni – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.
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• “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.
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"Aparānipi pañcindriyāni – sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.
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• “Five more faculties: the faculty of pleasure, the faculty of pain, the faculty of happiness, the faculty of distress, the faculty of equanimity.
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"Aparānipi pañcindriyāni – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
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• “Five more faculties: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment.
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321."Pañca nissaraṇiyā[nissāraṇīyā (sī. syā. kaṃ. pī.) ṭīkā oloketabbā] dhātuyo.
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• “Five properties leading to escape:
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Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
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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.
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Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.
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But when attending to renunciation, his mind leaps up at renunciation, grows confident, steadfast, & released in renunciation.
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Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ kāmehi.
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When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from sensuality,
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Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā [vighātapariḷāhā (syā. kaṃ.)], mutto so tehi, na so taṃ vedanaṃ vedeti.
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then whatever effluents, torments, & fevers there are that arise in dependence on sensuality, he is released from them. He doesn’t experience that feeling.
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Idamakkhātaṃ kāmānaṃ nissaraṇaṃ.
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This is expounded as the escape from sensuality.
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"Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
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“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.
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Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.
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But when attending to non-ill will, his mind leaps up at non-ill will, grows confident, steadfast, & released in non-ill will.
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Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ byāpādena.
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When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from ill will,
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Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.
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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.
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Idamakkhātaṃ byāpādassa nissaraṇaṃ.
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This is expounded as the escape from ill will.
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"Puna caparaṃ, āvuso, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
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“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.
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Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.
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But when attending to harmlessness, his mind leaps up at harmlessness, grows confident, steadfast, & released in harmlessness.
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Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ vihesāya.
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When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from harmfulness,
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Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.
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then whatever effluents, torments, & fevers there are that arise in dependence on harmfulness, he is released from them. He doesn’t experience that feeling.
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Idamakkhātaṃ vihesāya nissaraṇaṃ.
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This is expounded as the escape from harmfulness.
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"Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
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“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.
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Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.
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But when attending to the formless, his mind leaps up at the formless, grows confident, steadfast, & released in the formless.
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Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ rūpehi.
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When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from forms,
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Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.
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then whatever effluents, torments, & fevers there are that arise in dependence on forms, he is released from them. He doesn’t experience that feeling.
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Idamakkhātaṃ rūpānaṃ nissaraṇaṃ.
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This is expounded as the escape from forms.
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"Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.
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“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.
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Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.
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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.
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Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ sakkāyena.
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When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from self-identification,
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Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.
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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.
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Idamakkhātaṃ sakkāyassa nissaraṇaṃ.
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This is expounded as the escape from self-identification.
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322."Pañca vimuttāyatanāni.
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• “Five openings to release:
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Idhāvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.
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❶ “There is the case, friends, where the Teacher or a fellow person leading the holy life teaches the Dhamma to a monk.
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Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.
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And in whatever way the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk,
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Tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
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in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma.
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Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
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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.
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Idaṃ paṭhamaṃ vimuttāyatanaṃ.
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This is the first opening to release.
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"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.
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“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.
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Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
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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.
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Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
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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.
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Idaṃ pañcamaṃ vimuttāyatanaṃ.
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This is the fifth opening to release.
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"Pañca vimuttiparipācanīyā saññā – aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.
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• “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.
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"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ [saṅgitiyapañcakaṃ niṭṭhitaṃ (syā. kaṃ.)].
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“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.
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