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| 355."Pañca dhammā bahukārā - pe - pañca dhammā sacchikātabbā. | “Five dhammas, friends, are very helpful. Five dhammas should be developed. Five dhammas should be comprehended. Five dhammas should be abandoned. Five dhammas are on the side of decline. Five dhammas are on the side of distinction. Five dhammas are hard to penetrate. Five dhammas should be made to arise. Five dhammas should be directly known. Five dhammas should be realized. | |
| (Ka) "katame pañca dhammā bahukārā? | • “Which five dhammas are very helpful? | |
| Pañca padhāniyaṅgāni – idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – 'itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā'ti. | Five factors for exertion: There is the case, friends, where a monk has conviction, is convinced of the Tathāgata’s awakening: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ | |
| Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. | “He is free from illness & discomfort, endowed with good digestion—not too cold, not too hot, of moderate strength—fit for exertion. | |
| Asaṭho hoti amāyāvī yathābhūtamattānaṃ āvīkattā satthari vā viññūsu vā sabrahmacārīsu. | “He is neither fraudulent nor deceitful. He declares himself to the Teacher or to his observant companions in the holy life in line with what he actually is. | |
| Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. | “He keeps his persistence aroused for abandoning unskillful qualities & taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. | |
| Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. | “He is discerning, endowed with discernment leading to the arising of the goal—noble, penetrating, leading to the right ending of stress. | |
| Ime pañca dhammā bahukārā. | “These five dhammas are very helpful. | |
| (Kha) "katame pañca dhammā bhāvetabbā? | • “Which five dhammas should be developed? | |
| Pañcaṅgiko sammāsamādhi – pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṃ [paccavekkhaṇānimittaṃ (syā. kaṃ.)]. | Five-factored right concentration: suffusion with rapture, suffusion with pleasure, suffusion with awareness, suffusion with light, the theme of reflection. | |
| Ime pañca dhammā bhāvetabbā. | These five dhammas should be developed. | |
| (Ga) "katame pañca dhammā pariññeyyā? | • “Which five dhammas should be comprehended? | |
| Pañcupādānakkhandhā [seyyathīdaṃ (sī. syā. kaṃ. pī.)] – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho. | Five clinging-aggregates: the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrication clinging-aggregate, the consciousness clinging-aggregate. | |
| Ime pañca dhammā pariññeyyā. | These five dhammas should be comprehended. | |
| (Gha) "katame pañca dhammā pahātabbā? | • “Which five dhammas should be abandoned? | |
| Pañca nīvaraṇāni – kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. | Five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth & drowsiness, the hindrance of restlessness & anxiety, the hindrance of uncertainty. | |
| Ime pañca dhammā pahātabbā. | These five dhammas should be abandoned. | |
| (ṅa) "katame pañca dhammā hānabhāgiyā? | • “Which five dhammas are on the side of decline? | |
| Pañca cetokhilā – idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. | Five mental blockages: 1. There is the case, friends, where a monk is doubtful, uncertain, indecisive about the Teacher and is not confident in him. | |
| Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. | 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. | |
| Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. | When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion, | |
| Ayaṃ paṭhamo cetokhilo. | that is the first mental blockage. | |
| Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati - pe - saṅghe kaṅkhati vicikicchati - pe - sikkhāya kaṅkhati vicikicchati - pe - sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. | 2. “There is the case where a monk is doubtful, uncertain, indecisive about the Dhamma… 3. about the Saṅgha… 4. about the training… 5. “There is the case where a monk is angered & unhappy with his fellows in the holy life, his mind rigid & hostile. 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. | |
| Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. | When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion, | |
| Ayaṃ pañcamo cetokhilo. | that is the fifth mental blockage. | |
| Ime pañca dhammā hānabhāgiyā. | “These five dhammas are on the side of decline. | |
| (Ca) "katame pañca dhammā visesabhāgiyā? | • “Which five dhammas are on the side of distinction? | |
| Pañcindriyāni – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. | Five faculties: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment. | |
| Ime pañca dhammā visesabhāgiyā. | These five dhammas are on the side of distinction. | |
| (Cha) "katame pañca dhammā duppaṭivijjhā? | • “Which five dhammas are hard to penetrate? | |
| Pañca nissaraṇiyā dhātuyo – idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. | Five properties leading to escape: There is the case, friends, where the mind of a monk, when attending to sensuality, doesn’t leap up at sensuality, doesn’t grow confident, steadfast, or released in sensuality. | |
| Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. | But when attending to renunciation, his mind leaps up at renunciation, grows confident, steadfast, & released in renunciation. | |
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ kāmehi. | When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from sensuality, | |
| Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. | then whatever effluents, torments, & fevers there are that arise in dependence on sensuality, he is released from them. | |
| Na so taṃ vedanaṃ vedeti. | He doesn’t experience that feeling. | |
| Idamakkhātaṃ kāmānaṃ nissaraṇaṃ. | This is expounded as the escape from sensuality. | |
| "Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. | “And further, there is the case where the mind of a monk, when attending to ill will, doesn’t leap up at ill will, doesn’t grow confident, steadfast, or released in ill will. | |
| Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. | But when attending to non-ill will, his mind leaps up at non-ill will, grows confident, steadfast, & released in non-ill will. | |
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ byāpādena. | When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from ill will, | |
| Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. | then whatever effluents, torments, & fevers there are that arise in dependence on ill will, he is released from them. | |
| Na so taṃ vedanaṃ vedeti. | He doesn’t experience that feeling. | |
| Idamakkhātaṃ byāpādassa nissaraṇaṃ. | This is expounded as the escape from ill will. | |
| "Puna caparaṃ, āvuso, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. | “And further, there is the case where the mind of a monk, when attending to harmfulness, doesn’t leap up at harmfulness, doesn’t grow confident, steadfast, or released in harmfulness. | |
| Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. | But when attending to harmlessness, his mind leaps up at harmlessness, grows confident, steadfast, & released in harmlessness. | |
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ vihesāya. | When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from harmfulness, | |
| Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. | then whatever effluents, torments, & fevers there are that arise in dependence on harmfulness, he is released from them. | |
| Na so taṃ vedanaṃ vedeti. | He doesn’t experience that feeling. | |
| Idamakkhātaṃ vihesāya nissaraṇaṃ. | This is expounded as the escape from harmfulness. | |
| "Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. | “And further, there is the case where the mind of a monk, when attending to forms, doesn’t leap up at forms, doesn’t grow confident, steadfast, or released in forms. | |
| Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. | But when attending to the formless, his mind leaps up at the formless, grows confident, steadfast, & released in the formless. | |
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ rūpehi. | When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from forms, | |
| Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. | then whatever effluents, torments, & fevers there are that arise in dependence on forms, he is released from them. | |
| Na so taṃ vedanaṃ vedeti. | He doesn’t experience that feeling. | |
| Idamakkhātaṃ rūpānaṃ nissaraṇaṃ. | This is expounded as the escape from forms. | |
| "Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. | “And further, there is the case where the mind of a monk, when attending to self-identification, doesn’t leap up at self-identification, doesn’t grow confident, steadfast, or released in self-identification. | |
| Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. | But when attending to the cessation of self-identification, his mind leaps up at the cessation of self-identification, grows confident, steadfast, & released in the cessation of self-identification. | |
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ sakkāyena. | When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from self-identification, | |
| Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. | then whatever effluents, torments, & fevers there are that arise in dependence on self-identification, he is released from them. | |
| Na so taṃ vedanaṃ vedeti. | He doesn’t experience that feeling. | |
| Idamakkhātaṃ sakkāyassa nissaraṇaṃ. | This is expounded as the escape from self-identification. | |
| Ime pañca dhammā duppaṭivijjhā. | “These five dhammas are hard to penetrate. | |
| (Ja) "katame pañca dhammā uppādetabbā? | • “Which five dhammas should be made to arise? | |
| Pañca ñāṇiko sammāsamādhi – 'ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko'ti paccattaṃyeva ñāṇaṃ uppajjati. | Right concentration with knowledges: The knowledge arises right within oneself that ‘This concentration is blissful in the present & will result in bliss in the future.’ | |
| 'Ayaṃ samādhi ariyo nirāmiso'ti paccattaññeva ñāṇaṃ uppajjati. | “The knowledge arises right within oneself that ‘This concentration is noble & not connected with the baits of the flesh.’ | |
| 'Ayaṃ samādhi akāpurisasevito'ti paccattaṃyeva ñāṇaṃ uppajjati. | “The knowledge arises right within oneself that ‘This concentration is not obtained by base people.’ | |
| 'Ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato'ti [na ca sasaṅkhāraniggayha vāritavatoti (sī. syā. kaṃ. pī.), na sasaṅkhāraniggayhavārivāvato (ka.), na sasaṅkhāraniggayhavāriyādhigato (?)] paccattaṃyeva ñāṇaṃ uppajjati. | “The knowledge arises right within oneself that ‘This concentration is peaceful, exquisite, the acquiring of calm, the attainment of unification, not kept in place by the fabrications of forceful restraint.’ | |
| 'So kho panāhaṃ imaṃ samādhiṃ satova samāpajjāmi sato vuṭṭhahāmī'ti paccattaṃyeva ñāṇaṃ uppajjati. | “The knowledge arises right within oneself that ‘I enter into this concentration mindfully, & mindfully I emerge from it.’ | |
| Ime pañca dhammā uppādetabbā. | “These five dhammas should be made to arise. | |
| (Jha) "katame pañca dhammā abhiññeyyā? | • “Which five dhammas should be directly known? | |
| Pañca vimuttāyatanāni – idhāvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. | Five openings to release: “There is the case, friends, where the Teacher or a fellow person leading the holy life teaches the Dhamma to a monk. | |
| Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, tathā tathā so [bhikkhu (syā. kaṃ.)] tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. | And in whatever way the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. | |
| Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. | In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. | |
| Idaṃ paṭhamaṃ vimuttāyatanaṃ. | This is the first opening to release. | |
| "Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. | “And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk. 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. | |
| Tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. | In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. | |
| Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. | When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. | |
| Idaṃ dutiyaṃ vimuttāyatanaṃ. | This is the second opening to release. | |
| "Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. | “And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk, nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it. | |
| Api ca kho, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. | But he recites the Dhamma in detail, as he has heard it, as he has learned it. | |
| Yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. | 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. | |
| Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. | In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. | |
| Idaṃ tatiyaṃ vimuttāyatanaṃ. | This is the third opening to release. | |
| "Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. | “And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk; nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it; nor does he recite the Dhamma in detail, as he has heard it, as he has learned it. | |
| Api ca kho, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. | 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. | |
| Yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. | 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. | |
| Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. | In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. |
В оригинале здесь было dhammappaṭisaṃvedino, исправил на dhammapaṭisaṃvedino (с одной p), как написано выше.
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| Idaṃ catutthaṃ vimuttāyatanaṃ. | This is the fourth opening to release. | |
| "Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. | “And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk; nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it; nor does he recite the Dhamma in detail, as he has heard it, as he has learned it; nor does he, in his awareness, direct his thoughts to the Dhamma in detail, as he has heard it, as he has learned it, evaluate it, or mentally examine it. But he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment. | |
| Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. | In whatever way he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. | |
| Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. | In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. | |
| Idaṃ pañcamaṃ vimuttāyatanaṃ. | This is the fifth opening to release. | |
| Ime pañca dhammā abhiññeyyā. | “These five dhammas should be directly known. | |
| (Ña) "katame pañca dhammā sacchikātabbā? | • “Which five dhammas should be realized? | |
| Pañca dhammakkhandhā – sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho. | Five dhamma aggregates: the aggregate of virtue, the aggregate of concentration, the aggregate of discernment, the aggregate of release, the aggregate of knowledge & vision of release. | |
| Ime pañca dhammā sacchikātabbā. | These five dhammas should be realized. | |
| "Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. | “These fifty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata. |