| пали | Thanissaro bhikkhu - english
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323."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ.
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“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.
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Katame cha?
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“Which six dhammas?
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"Cha ajjhattikāniāyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ.
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• “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.
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"Cha bāhirāni āyatanāni – rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, dhammāyatanaṃ.
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• “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.
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"Cha viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.
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• “Six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness.
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"Cha phassakāyā – cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.
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• “Six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact.
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"Cha vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
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• “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.
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"Cha saññākāyā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
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• “Six classes of perception: perception of forms, perception of sounds, perception of aromas, perception of flavors, perception of tactile sensations, perception of ideas.
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"Cha sañcetanākāyā – rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.
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• “Six classes of intention: intention for forms, intention for sounds, intention for aromas, intention for flavors, intention for tactile sensations, intention for ideas.
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"Cha taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
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• “Six classes of craving: craving for forms, craving for sounds, craving for aromas, craving for flavors, craving for tactile sensations, craving for ideas.
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324."Cha agāravā.
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• “Six types of disrespect:
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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.
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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.
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"Cha gāravā.
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• “Six types of respect:
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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.
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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.
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"Cha somanassūpavicārā.
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• “Six types of happiness examination:
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Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati; sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā.
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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…
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Manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati.
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On cognizing an idea via the intellect, one examines an idea that can act as the basis for happiness.
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"Cha domanassūpavicārā.
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• “Six types of distress examination:
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Cakkhunā rūpaṃ disvā domanassaṭṭhāniyaṃ rūpaṃ upavicarati - pe - manasā dhammaṃ viññāya domanassaṭṭhāniyaṃ dhammaṃ upavicarati.
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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.
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"Cha upekkhūpavicārā.
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• “Six types of equanimity examination:
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Cakkhunā rūpaṃ disvā upekkhāṭṭhāniyaṃ [upekkhāṭhāniyaṃ (ka.)] rūpaṃ upavicarati - pe - manasā dhammaṃ viññāya upekkhāṭṭhāniyaṃ dhammaṃ upavicarati.
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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.
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"Cha sāraṇīyā dhammā.
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• “Six conditions conducive to amiability:
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Idhāvuso, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi [āvī (ka. sī. pī. ka.)] ceva raho ca.
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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.
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Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
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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.
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"Puna caparaṃ, āvuso, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.
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“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.
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Ayampi dhammo sāraṇīyo - pe - ekībhāvāya saṃvattati.
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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.
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"Puna caparaṃ, āvuso, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.
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“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.
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Ayampi dhammo sāraṇīyo - pe - ekībhāvāya saṃvattati.
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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.
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"Puna caparaṃ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.
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“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.
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Ayampi dhammo sāraṇīyo - pe - ekībhāvāya saṃvattati.
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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.
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"Puna caparaṃ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
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“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.
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Ayampi dhammo sāraṇīyo - pe - ekībhāvāya saṃvattati.
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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.
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"Puna caparaṃ, āvuso, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
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“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.
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Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
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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.
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325.Cha vivādamūlāni.
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• “Six roots of disputes:
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Idhāvuso, bhikkhu kodhano hoti upanāhī.
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There is the case, friends, where a monk is angry & spiteful.
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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.
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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.
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Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti.
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[…] He gives rise to a dispute in the Saṅgha.
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Yo hoti vivādo bahujanaahitāya bahujanaasukhāya anatthāya ahitāya dukkhāya devamanussānaṃ.
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That dispute will be for the harm & suffering of many, for the detriment, harm, & suffering of devas & human beings.
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Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha.
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If you see this sort of root of dispute within you or without, friends,
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Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.
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you should make an effort for the abandoning of that evil root of dispute.
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Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha.
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If you don’t see this sort of root of dispute within you or without,
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Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.
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you should practice for the future non-arising of that evil root of dispute.
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Evametassa pāpakassa vivādamūlassa pahānaṃ hoti.
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[]
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Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.
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Thus is its abandoning, thus its future non-arising.
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"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.
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“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.
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Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti.
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[…] He gives rise to a dispute in the Saṅgha.
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Yo hoti vivādo bahujanaahitāya bahujanaasukhāya anatthāya ahitāya dukkhāya devamanussānaṃ.
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That dispute will be for the harm & suffering of many, for the detriment, harm, & suffering of devas & human beings.
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Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha.
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If you see this sort of root of dispute within you or without, friends,
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Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.
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you should make an effort for the abandoning of that evil root of dispute.
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Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha.
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If you don’t see this sort of root of dispute within you or without,
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Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.
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you should practice for the future non-arising of that evil root of dispute.
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Evametassa pāpakassa vivādamūlassa pahānaṃ hoti.
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Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.
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Thus is its abandoning, thus its future non-arising.
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"Cha dhātuyo– pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
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• “Six properties: the earth property, the liquid property, the fire property, the wind property, the space property, the consciousness property.
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326."Cha nissaraṇiyā dhātuyo.
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• “Six properties that are means of escape:
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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.
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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.’
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So 'mā hevaṃ', tissa vacanīyo, 'māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
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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.
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Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.
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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—
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Atha ca panassa byāpādo cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.
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ill will would still keep overpowering the mind.
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Nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettā cetovimuttī'ti.
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That possibility doesn’t exist, for this is the escape from ill will: goodwill as an awareness-release.’
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"Idha panāvuso, bhikkhu evaṃ vadeyya – 'karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
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“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,
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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.
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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.
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Aṭṭhānametaṃ āvuso, anavakāso, yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa vihesā cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.
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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.
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Nissaraṇaṃ hetaṃ, āvuso, vihesāya, yadidaṃ karuṇā cetovimuttī'ti.
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That possibility doesn’t exist, for this is the escape from harmfulness: compassion as an awareness-release.’
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"Idha panāvuso, bhikkhu evaṃ vadeyya – 'muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
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“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.’
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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.
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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.
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Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa arati cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.
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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.
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Nissaraṇaṃ hetaṃ, āvuso, aratiyā, yadidaṃ muditā cetovimuttī'ti.
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That possibility doesn’t exist, for this is the escape from resentment: empathetic joy as an awareness-release.’
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"Idha panāvuso, bhikkhu evaṃ vadeyya – 'upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
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“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,
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Atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī'ti.
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still passion keeps overpowering my mind.’
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So 'mā hevaṃ' tissa vacanīyo 'māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
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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.
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Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa rāgo cittaṃ pariyādāya ṭhassati netaṃ ṭhānaṃ vijjati.
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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.
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Nissaraṇaṃ hetaṃ, āvuso, rāgassa, yadidaṃ upekkhā cetovimuttī'ti.
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That possibility doesn’t exist, for this is the escape from passion: equanimity as an awareness-release.’
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"Idha panāvuso, bhikkhu evaṃ vadeyya – 'animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
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“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,
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Atha ca pana me nimittānusāri viññāṇaṃ hotī'ti.
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still my consciousness follows the drift of signs.’
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So 'mā hevaṃ' tissa vacanīyo 'māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
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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.
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Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa nimittānusāri viññāṇaṃ bhavissati, netaṃ ṭhānaṃ vijjati.
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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.
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Nissaraṇaṃ hetaṃ, āvuso, sabbanimittānaṃ, yadidaṃ animittā cetovimuttī'ti.
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That possibility doesn’t exist, for this is the escape from all signs: the signless as an awareness-release.’
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"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.
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“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.’
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So 'mā hevaṃ' tissa vacanīyo 'māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
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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.
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Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ asmīti vigate [vighāte (sī. pī.)] ayamahamasmīti asamanupassato, atha ca panassa vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.
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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.
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Nissaraṇaṃ hetaṃ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṃ asmimānasamugghāto'ti.
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That possibility doesn’t exist, for this is the escape from the arrow of uncertainty & perplexity: the uprooting of the conceit, “I am”.’
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327."Cha anuttariyāni – dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ.
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• “Six things that are unsurpassed: unsurpassed vision, unsurpassed hearing, unsurpassed gains, unsurpassed trainings, unsurpassed service, unsurpassed objects of recollection.
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"Cha anussatiṭṭhānāni– buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.
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• “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.
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328."Cha satatavihārā.
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• “Six persevering dwellings:
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Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako [upekkhako ca (syā. ka.)] viharati sato sampajāno.
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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.
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Sotena saddaṃ sutvā - pe - manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
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On hearing a sound via the ear… On smelling an aroma via the nose… On tasting a flavor via the tongue… On 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.
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329."Chaḷābhijātiyo.
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• “Six births:
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Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṃ dhammaṃ abhijāyati.
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There is the case, friends, where one born in darkness gives birth to dark qualities.
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Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṃ dhammaṃ abhijāyati.
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There is the case where one born in darkness gives birth to bright qualities.
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Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.
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There is the case where one born in darkness gives birth to unbinding, neither dark nor bright.
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Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṃ dhammaṃ abhijāyati.
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There is the case where one born in brightness gives birth to bright qualities.
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Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṃ dhammaṃ abhijāyati.
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There is the case where one born in brightness gives birth to dark qualities.
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Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.
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There is the case where one born in brightness gives birth to unbinding, neither dark nor bright.
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"Cha nibbedhabhāgiyā saññā [nibbedhabhāgiyasaññā (syā. kaṃ.)] – aniccasaññā anicce, dukkhasaññā dukkhe, anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.
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• “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.
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"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ.
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“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.
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