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340."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ.
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“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.
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Katame nava?
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“Which nine dhammas?
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"Nava āghātavatthūni.
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• “Nine grounds for hatred:
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'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.
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“(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.
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"Nava āghātapaṭivinayā.
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• “Nine ways of subduing hatred:
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'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.
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(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.
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341."Nava sattāvāsā.
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• “Nine abodes for beings:
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Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
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There are beings with multiplicity of body & multiplicity of perception, such as human beings, some devas, and some beings in the lower realms.
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Ayaṃ paṭhamo sattāvāso.
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This is the first abode for beings.
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"Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
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“There are beings with multiplicity of body & singularity of perception, such as the devas of Brahmā’s retinue generated by the first (jhāna).
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Ayaṃ dutiyo sattāvāso.
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This is the second abode for beings.
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"Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.
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“There are beings with singularity of body & multiplicity of perception, such as the Radiant Devas.
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Ayaṃ tatiyo sattāvāso.
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This is the third abode for beings.
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"Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.
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“There are beings with singularity of body & singularity of perception, such as the Beautiful Black Devas.
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Ayaṃ catuttho sattāvāso.
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This is the fourth abode for beings.
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"Santāvuso, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā [asaññisattā (syā. kaṃ.)].
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“There are beings who are non-percipient, insensitive, such as the Non-percipient-being Devas.
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Ayaṃ pañcamo sattāvāso.
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This is the fifth abode for beings.
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"Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanūpagā.
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“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.
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Ayaṃ chaṭṭho sattāvāso.
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This is the sixth abode for beings.
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"Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma 'anantaṃ viññāṇa'nti viññāṇañcāyatanūpagā.
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“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.
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Ayaṃ sattamo sattāvāso.
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This is the seventh abode for beings.
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"Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma 'natthi kiñcī'ti ākiñcāññāyatanūpagā.
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“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.
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Ayaṃ aṭṭhamo sattāvāso.
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This is the eighth abode for beings.
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"Santāvuso, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma [samatikkamma santametaṃ paṇītametanti (syā. kaṃ.)] nevasaññānāsaññāyatanūpagā.
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“There are beings who, with the complete transcending of the dimension of nothingness, arrive at the dimension of neither perception nor non-perception.
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Ayaṃ navamo sattāvāso.
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This is the ninth abode for beings.
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342."Nava akkhaṇā asamayā brahmacariyavāsāya.
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• “Nine inopportune, untimely situations for leading the holy life:
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Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
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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.
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Ayañca puggalo nirayaṃ upapanno hoti.
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But this person is reborn in hell.
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Ayaṃ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.
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This is the first inopportune, untimely situation for leading the holy life.
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"Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
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“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.]
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Ayañca puggalo tiracchānayoniṃ upapanno hoti.
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but this person is reborn in an animal womb…
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Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya.
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[This is the second inopportune, untimely situation for leading the holy life.]
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"Puna caparaṃ - pe - pettivisayaṃ upapanno hoti.
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[“And further, … in the realm of the hungry ghosts… ]
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Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya.
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[This is the third inopportune, untimely situation for leading the holy life.]
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"Puna caparaṃ - pe - asurakāyaṃ upapanno hoti.
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[“And further, … in the host of the asuras… ]
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Ayaṃ catuttho akkhaṇo asamayo brahmacariyavāsāya.
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[This is the fourth inopportune, untimely situation for leading the holy life.]
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"Puna caparaṃ - pe - aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti.
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[“And further, … in a certain host of long-lived devas… ]
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Ayaṃ pañcamo akkhaṇo asamayo brahmacariyavāsāya.
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[This is the fifth inopportune, untimely situation for leading the holy life.]
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"Puna caparaṃ - pe - paccantimesu janapadesu paccājāto hoti milakkhesu [milakkhakesu (syā. kaṃ.) milakkhūsu (ka.)] aviññātāresu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.
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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.…
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Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.
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[This is the sixth inopportune, untimely situation for leading the holy life.]
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"Puna caparaṃ - pe - majjhimesu janapadesu paccājāto hoti.
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“Or he is born in the Middle Country [the middle Ganges Valley]
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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.
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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.’ …
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Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya.
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[This is the seventh inopportune, untimely situation for leading the holy life.]
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"Puna caparaṃ - pe - majjhimesu janapadesu paccājāto hoti.
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“Or he is born in the Middle Country
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So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.
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but he is undiscerning, dull, drooling, incapable of knowing the meaning of what is well-said or ill-said.
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Ayaṃ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.
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This is the eighth inopportune, untimely situation for leading the holy life.
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"Puna caparaṃ, āvuso, tathāgato ca loke na [katthaci nakāro na dissati] uppanno hoti arahaṃ sammāsambuddho, dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
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“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.
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Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsita-dubbhāsitānamatthamaññātuṃ.
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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.
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Ayaṃ navamo akkhaṇo asamayo brahmacariyavāsāya.
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This is the ninth inopportune, untimely situation for leading the holy life.
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343."Nava anupubbavihārā.
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• “Nine step-by-step dwellings:
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Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
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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.
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Vitakkavicārānaṃ vūpasamā - pe - dutiyaṃ jhānaṃ upasampajja viharati.
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“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.
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Pītiyā ca virāgā - pe - tatiyaṃ jhānaṃ upasampajja viharati.
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“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.’
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Sukhassa ca pahānā - pe - catutthaṃ jhānaṃ upasampajja viharati.
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“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.
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Sabbaso rūpasaññānaṃ samatikkamā - pe - ākāsānañcāyatanaṃ upasampajja viharati.
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“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.
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Sabbaso ākāsānañcāyatanaṃ samatikkamma 'anantaṃ viññāṇa'nti viññāṇañcāyatanaṃ upasampajja viharati.
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“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.
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Sabbaso viññāṇañcāyatanaṃ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṃ upasampajja viharati.
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“With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ he enters & remains in the dimension of nothingness.
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Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.
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“With the complete transcending of the dimension of nothingness, he enters & remains in the dimension of neither perception nor non-perception.
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Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.
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“With the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling.
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344."Nava anupubbanirodhā.
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• “Nine step-by-step cessations:
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Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti.
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When one has attained the first jhāna, the perception of sensuality has ceased.
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Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti.
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When one has attained the second jhāna, directed thoughts & evaluations [verbal fabrications] have ceased.
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Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti.
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When one has attained the third jhāna, rapture has ceased.
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Catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti.
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When one has attained the fourth jhāna, in-&-out breaths [bodily fabrications] have ceased.
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Ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti.
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When one has attained the dimension of the infinitude of space, the perception of forms has ceased.
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Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti.
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When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has ceased.
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Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti.
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When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has ceased.
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Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti.
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When one has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.
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Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti.
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When one has attained the cessation of perception & feeling, perceptions & feelings [mental fabrications] have ceased.
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"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā.
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“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.
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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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