| пали | Thanissaro bhikkhu - english
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358."Aṭṭha dhammā bahukārā - pe - aṭṭha dhammā sacchikātabbā.
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“Eight dhammas, friends, are very helpful. Eight dhammas should be developed. Eight dhammas should be comprehended. Eight dhammas should be abandoned. Eight dhammas are on the side of decline. Eight dhammas are on the side of distinction. Eight dhammas are hard to penetrate. Eight dhammas should be made to arise. Eight dhammas should be directly known. Eight dhammas should be realized.
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(Ka) "katame aṭṭha dhammā bahukārā?
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• “Which eight dhammas are very helpful?
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Aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattanti.
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Eight causes, eight requisite conditions lead to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired.
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Katame aṭṭha?
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Which eight?
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Idhāvuso, bhikkhu satthāraṃ [satthāraṃ vā (syā. ka.)] upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca.
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“There is the case, friends, where a monk lives in apprenticeship to the Teacher or to a respectable companion in the holy life in whom he has established a strong sense of shame & compunction, love, & respect.
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Ayaṃ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya.
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This, monks, is the first cause, the first requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life,
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Paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
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and to the increase, plenitude, development, & culmination of that which has already been acquired.
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"Taṃ kho pana satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca.
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“As he lives in apprenticeship under the Teacher or under a respectable companion in the holy life in whom he has established a strong sense of shame & compunction, love, & respect,
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Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – 'idaṃ, bhante, kathaṃ?
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he approaches him at the appropriate times to quiz & cross-question him: ‘What, venerable sir,
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Imassa ko attho'ti?
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is the meaning of this statement?’
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Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī [anuttānikatañca uttāniṃ (ka.)] karonti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.
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He [the Teacher or the respectable companion in the holy life] reveals what is hidden, makes plain what is obscure, and dispels perplexity in many kinds of perplexing things.
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Ayaṃ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya bhāvanāya pāripūriyā saṃvattati.
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This is the second cause, the second requisite condition…
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"Taṃ kho pana dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca.
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“Having heard the Dhamma, he [the student] achieves a twofold seclusion: seclusion in body & seclusion in mind.
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Ayaṃ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
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This is the third cause, the third requisite condition…
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"Puna caparaṃ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.
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“He is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.
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Ayaṃ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
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This is the fourth cause, the fourth requisite condition…
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"Puna caparaṃ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo.
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“He has heard much, has retained what he has heard, has stored what he has heard.
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Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
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Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning & expression—proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, & well penetrated in terms of his views.
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Ayaṃ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
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This is the fifth cause, the fifth requisite condition…
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"Puna caparaṃ, āvuso, bhikkhu 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 and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.
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Ayaṃ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
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This is the sixth cause, the sixth requisite condition…
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"Puna caparaṃ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato.
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Cirakatampi cirabhāsitampi saritā anussaritā.
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Ayaṃ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
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This is the seventh cause, the seventh requisite condition…
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"Puna caparaṃ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati – 'iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo; iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo; iti saññā iti saññāya samudayo iti saññāya atthaṅgamo; iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo'ti.
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“He remains focused on arising & passing away with regard to the five aggregates: ‘Such is form, such its origination, such its disappearance. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such its origination, such its disappearance.’
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Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.
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This, monks, is the eighth cause, the eighth requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired.
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Ime aṭṭha dhammā bahukārā.
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“These eight dhammas are very helpful.
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(Kha) "katame aṭṭha dhammā bhāvetabbā?
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• “Which eight dhammas should be developed?
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Ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
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The noble eightfold path, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
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Ime aṭṭha dhammā bhāvetabbā.
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These eight dhammas should be developed.
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(Ga) "katame aṭṭha dhammā pariññeyyā?
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• “Which eight dhammas should be comprehended?
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Aṭṭha lokadhammā – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.
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Eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, pain.
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Ime aṭṭha dhammā pariññeyyā.
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These eight dhammas should be comprehended.
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(Gha) "katame aṭṭha dhammā pahātabbā?
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• “Which eight dhammas should be abandoned?
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Aṭṭha micchattā – micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi.
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Eight forms of wrongness: wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration.
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Ime aṭṭha dhammā pahātabbā.
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These eight dhammas should be abandoned.
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(ṅa) "katame aṭṭha dhammā hānabhāgiyā?
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• “Which eight dhammas are on the side of decline?
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Aṭṭha kusītavatthūni.
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Eight grounds for laziness:
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Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti, tassa evaṃ hoti – 'kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmī'ti.
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There is the case, friends, where a monk has some work to do. The thought occurs to him: ‘I will have to do this work. But when I have done this work, my body will be tired. Why don’t I lie down?’
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So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
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So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
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Idaṃ paṭhamaṃ kusītavatthu.
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This is the first ground for laziness.
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"Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti.
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“Then there is the case where a monk has done some work.
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Tassa evaṃ hoti – 'ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me karontassa kāyo kilanto, handāhaṃ nipajjāmī'ti.
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The thought occurs to him: ‘I have done some work. Now that I have done work, my body is tired. Why don’t I lie down?’
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So nipajjati, na vīriyaṃ ārabhati - pe - idaṃ dutiyaṃ kusītavatthu.
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So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second ground for laziness.
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"Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti.
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“Then there is the case where a monk has to go on a journey.
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Tassa evaṃ hoti – 'maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantassa kāyo kilamissati, handāhaṃ nipajjāmī'ti.
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The thought occurs to him: ‘I will have to go on this journey. But when I have gone on the journey, my body will be tired. Why don’t I lie down?’
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So nipajjati, na vīriyaṃ ārabhati - pe - idaṃ tatiyaṃ kusītavatthu.
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So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third ground for laziness.
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"Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.
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“Then there is the case where a monk has gone on a journey.
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Tassa evaṃ hoti – 'ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me gacchantassa kāyo kilanto, handāhaṃ nipajjāmī'ti.
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The thought occurs to him: ‘I have gone on a journey. Now that I have gone on a journey, my body is tired. Why don’t I lie down?’
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So nipajjati, na vīriyaṃ ārabhati - pe - idaṃ catutthaṃ kusītavatthu.
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So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth ground for laziness.
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"Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.
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“Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he would like for his fill.
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Tassa evaṃ hoti – 'ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmī'ti - pe - idaṃ pañcamaṃ kusītavatthu.
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The thought occurs to him: ‘I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I would like for my fill. This body of mine is tired & unsuitable for work. Why don’t I lie down?’ So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth ground for laziness.
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"Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.
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“Then there is the case where a monk, having gone for alms in a village or town, gets as much coarse or refined food as he would like for his fill.
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Tassa evaṃ hoti – 'ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko akammañño, māsācitaṃ maññe, handāhaṃ nipajjāmī'ti.
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The thought occurs to him: ‘I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. This body of mine is heavy & unsuitable for work—stuffed with beans, as it were. Why don’t I lie down?’
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So nipajjati - pe - idaṃ chaṭṭhaṃ kusītavatthu.
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So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth ground for laziness.
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"Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho, tassa evaṃ hoti – 'uppanno kho me ayaṃ appamattako ābādho atthi kappo nipajjituṃ, handāhaṃ nipajjāmī'ti.
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“Then there is the case where a monk comes down with a slight illness. The thought occurs to him: ‘I have come down with a slight illness. There’s a need to lie down.’
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So nipajjati - pe - idaṃ sattamaṃ kusītavatthu.
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So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh ground for laziness.
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"Puna caparaṃ, āvuso, bhikkhu gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā.
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“Then there is the case where a monk has recovered from his illness, not long after his recovery.
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Tassa evaṃ hoti – 'ahaṃ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā.
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The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery.
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Tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmī'ti.
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This body of mine is weak & unsuitable for work. Why don’t I lie down?’
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So nipajjati - pe - idaṃ aṭṭhamaṃ kusītavatthu.
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So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth ground for laziness.
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Ime aṭṭha dhammā hānabhāgiyā.
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“These eight dhammas are on the side of decline.
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(Ca) "katame aṭṭha dhammā visesabhāgiyā?
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• “Which eight dhammas are on the side of distinction?
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Aṭṭha ārambhavatthūni.
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Eight grounds for the arousal of energy:
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Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti, tassa evaṃ hoti – 'kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā'ti.
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There is the case, friends, where a monk has some work to do. The thought occurs to him: ‘I will have to do this work. But when I am doing this work, it will not be easy to attend to the Buddha’s message. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’
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So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
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So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
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Idaṃ paṭhamaṃ ārambhavatthu.
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This is the first ground for the arousal of energy.
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"Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti.
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“Then there is the case where a monk has done some work.
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Tassa evaṃ hoti – 'ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi - pe - idaṃ dutiyaṃ ārambhavatthu.
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The thought occurs to him: ‘I have done some work. While I was doing work, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second ground for the arousal of energy.
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"Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti.
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“Then there is the case where a monk has to go on a journey.
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Tassa evaṃ hoti – 'maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi - pe - idaṃ tatiyaṃ ārambhavatthu.
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The thought occurs to him: ‘I will have to go on this journey. But when I am going on the journey, it will not be easy to attend to the Buddha’s message. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third ground for the arousal of energy.
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"Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.
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“Then there is the case where a monk has gone on a journey.
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Tassa evaṃ hoti – 'ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi - pe - idaṃ catutthaṃ ārambhavatthu.
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The thought occurs to him: ‘I have gone on a journey. While I was going on the journey, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth ground for the arousal of energy.
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"Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.
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“Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he would like for his fill.
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Tassa evaṃ hoti – 'ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko kammañño, handāhaṃ vīriyaṃ ārabhāmi - pe - idaṃ pañcamaṃ ārambhavatthu.
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The thought occurs to him: ‘I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I would like for my fill. This body of mine is light & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth ground for the arousal of energy.
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"Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.
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“Then there is the case where a monk, having gone for alms in a village or town, gets as much coarse or refined food as he would like for his fill.
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Tassa evaṃ hoti – 'ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.
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The thought occurs to him: ‘I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill.
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Tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi - pe - idaṃ chaṭṭhaṃ ārambhavatthu.
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This body of mine is light & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth ground for the arousal of energy.
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"Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.
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“Then there is the case where a monk comes down with a slight illness.
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Tassa evaṃ hoti – 'uppanno kho me ayaṃ appamattako ābādho ṭhānaṃ kho panetaṃ vijjati, yaṃ me ābādho pavaḍḍheyya, handāhaṃ vīriyaṃ ārabhāmi - pe - idaṃ sattamaṃ ārambhavatthu.
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The thought occurs to him: ‘I have come down with a slight illness. Now, there’s the possibility that it could get worse. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh ground for the arousal of energy.
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"Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.
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“Then there is the case where a monk has recovered from his illness, not long after his recovery.
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Tassa evaṃ hoti – 'ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṃ kho panetaṃ vijjati, yaṃ me ābādho paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā'ti.
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The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. Now, there’s the possibility that the illness could come back. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’
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So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
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So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized.
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Idaṃ aṭṭhamaṃ ārambhavatthu.
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This is the eighth ground for the arousal of energy.
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Ime aṭṭha dhammā visesabhāgiyā.
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“These eight dhammas are on the side of distinction.
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(Cha) "katame aṭṭha dhammā duppaṭivijjhā?
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• “Which eight dhammas are hard to penetrate?
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Aṭṭha akkhaṇā asamayā brahmacariyavāsāya.
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Eight 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, ayañca puggalo tiracchānayoniṃ upapanno hoti.
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“And further, there is the case where a Tathāgata appears in the world… but this person is reborn in an animal womb…
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Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya.
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[…]
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"Puna caparaṃ - pe - pettivisayaṃ upapanno hoti.
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in the realm of the hungry ghosts…
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Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya.
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[…]
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"Puna caparaṃ - pe - aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti.
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in a certain host of long-lived devas… or
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Ayaṃ catuttho akkhaṇo asamayo brahmacariyavāsāya.
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[…]
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"Puna caparaṃ - pe - paccantimesu janapadesu paccājāto hoti milakkhesu 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 pañcamo akkhaṇo asamayo brahmacariyavāsāya.
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[…]
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"Puna caparaṃ - pe - ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano – 'natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ 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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“Or he is born in the Middle Country [the middle Ganges Valley] 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 chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.
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[…]
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"Puna caparaṃ - pe - ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.
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“Or he is born in the Middle Country but he is undiscerning, dull, drooling, incapable of knowing the meaning of what is well-said or ill-said.
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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 - ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.
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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. 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 aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.
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This is the eighth inopportune, untimely situation for leading the holy life.
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Ime aṭṭha dhammā duppaṭivijjhā.
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“These eight dhammas are hard to penetrate.
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(Ja) "katame aṭṭha dhammā uppādetabbā?
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• “Which eight dhammas should be made to arise?
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Aṭṭha mahāpurisavitakkā – appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa.
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Eight thoughts of a great person: ‘This Dhamma is for one who is modest, not for one who is self-aggrandizing.
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Santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa.
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This Dhamma is for one who is content, not for one who is discontent.
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Pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa.
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This Dhamma is for one who is reclusive, not for one who is entangled.
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Āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa.
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This Dhamma is for one whose persistence is aroused, not for one who is lazy.
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Upaṭṭhitasatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa.
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This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.
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Samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa.
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This Dhamma is for one whose mind is concentrated, not for one whose mind is unconcentrated.
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Paññavato [paññāvato (sī. pī.)] ayaṃ dhammo, nāyaṃ dhammo duppaññassa.
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This Dhamma is for one endowed with discernment, not for one whose discernment is weak.
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Nippapañcassāyaṃ dhammo, nāyaṃ dhammo papañcārāmassāti [nippapañcārāmassa ayaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratinoti (sī. syā. pī.) aṅguttarepi tatheva dissati. aṭṭhakathāṭīkā pana oloketabbā] ime aṭṭha dhammā uppādetabbā.
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This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.’ “These eight dhammas should be made to arise.
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(Jha) "katame aṭṭha dhammā abhiññeyyā?
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• “Which eight dhammas should be directly known?
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Aṭṭha abhibhāyatanāni – ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti – evaṃsaññī hoti.
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Eight dimensions of (mental) mastery: One percipient of form internally sees forms externally as limited, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’
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Idaṃ paṭhamaṃ abhibhāyatanaṃ.
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This is the first dimension of (mental) mastery.
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"Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti – evaṃsaññī hoti.
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“One percipient of form internally sees forms externally as immeasurable, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’
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Idaṃ dutiyaṃ abhibhāyatanaṃ.
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This is the second dimension of (mental) mastery.
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"Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti.
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“One percipient of the formless internally sees forms externally as limited, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’
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Idaṃ tatiyaṃ abhibhāyatanaṃ.
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This is the third dimension of (mental) mastery.
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"Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti.
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“One percipient of the formless internally sees forms externally as immeasurable, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’
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Idaṃ catutthaṃ abhibhāyatanaṃ.
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This is the fourth dimension of (mental) mastery.
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"Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
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“One percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow.
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Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ.
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Just as a flax-flower is blue, blue in its color, blue in its features, blue in its glow,
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Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti.
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or just as Vārāṇasī muslin, smooth on both sides, is blue, blue in its color, blue in its features, blue in its glow, in the same way one percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow. Mastering them, he is percipient of ‘I know; I see.’
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Idaṃ pañcamaṃ abhibhāyatanaṃ.
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This is the fifth dimension of (mental) mastery.
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"Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
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“One percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow.
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Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ.
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Just as a kaṇṇikāra-flower is yellow, yellow in its color, yellow in its features, yellow in its glow,
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Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti.
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or just as Vārāṇasī muslin, smooth on both sides, is yellow, yellow in its color, yellow in its features, yellow in its glow, in the same way one percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. Mastering them, he is percipient of ‘I know; I see.’
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Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.
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This is the sixth dimension of (mental) mastery.
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"Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.
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“One percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow.
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Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti.
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Just as a bandha-jīvaka-flower is red, red in its color, red in its features, red in its glow, or just as Vārāṇasī muslin, smooth on both sides, is red, red in its color, red in its features, red in its glow, in the same way one percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow. Mastering them, he is percipient of ‘I know; I see.’
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Idaṃ sattamaṃ abhibhāyatanaṃ.
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This is the seventh dimension of (mental) mastery.
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"Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.
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“One percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow.
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Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti.
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Just as the morning star is white, white in its color, white in its features, white in its glow, or just as Vārāṇasī muslin, smooth on both sides, is white, white in its color, white in its features, white in its glow, in the same way one percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Mastering them, he is percipient of ‘I know; I see.’
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Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.
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This is the eighth dimension of (mental) mastery.
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Ime aṭṭha dhammā abhiññeyyā.
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“These eight dhammas should be directly known.
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(Ña) "katame aṭṭha dhammā sacchikātabbā?
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• “Which eight dhammas should be realized?
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Aṭṭha vimokkhā – rūpī rūpāni passati.
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Eight emancipations: Possessed of form, one sees forms.
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Ayaṃ paṭhamo vimokkho.
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This is the first emancipation.
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"Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati.
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“Not percipient of form internally, one sees forms externally.
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Ayaṃ dutiyo vimokkho.
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This is the second emancipation.
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"Subhanteva adhimutto hoti.
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“One is intent only on the beautiful.
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Ayaṃ tatiyo vimokkho.
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This is the third emancipation.
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"Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti 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,’ one enters & remains in the dimension of the infinitude of space.
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Ayaṃ catuttho vimokkho.
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This is the fourth emancipation.
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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,’ one enters & remains in the dimension of the infinitude of consciousness.
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Ayaṃ pañcamo vimokkho.
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This is the fifth emancipation.
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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,’ one enters & remains in the dimension of nothingness.
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Ayaṃ chaṭṭho vimokkho.
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This is the sixth emancipation.
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"Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.
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“With the complete transcending of the dimension of nothingness, one enters & remains in the dimension of neither perception nor non-perception.
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Ayaṃ sattamo vimokkho.
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This is the seventh emancipation.
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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, one enters & remains in the cessation of perception and feeling.
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Ayaṃ aṭṭhamo vimokkho.
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This is the eighth emancipation.
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Ime aṭṭha dhammā sacchikātabbā.
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“These eight dhammas should be realized.
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"Iti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
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“These eighty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.
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