| пали | Thanissaro bhikkhu - english
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359."Nava dhammā bahukārā - pe - nava dhammā sacchikātabbā.
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“Nine dhammas, friends, are very helpful. Nine dhammas should be developed. Nine dhammas should be comprehended. Nine dhammas should be abandoned. Nine dhammas are on the side of decline. Nine dhammas are on the side of distinction. Nine dhammas are hard to penetrate. Nine dhammas should be made to arise. Nine dhammas should be directly known. Nine dhammas should be realized.
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(Ka) "katame nava dhammā bahukārā?
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• “Which nine dhammas are very helpful?
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Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati, samāhite citte yathābhūtaṃ jānāti passati, yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccati.
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Nine dhammas rooted in appropriate attention: In one who is appropriately attentive, joy is born. When one 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. When the mind is concentrated, one knows & sees what has come to be. Knowing & seeing what has come to be, one is disenchanted. Disenchanted, one becomes dispassionate. From dispassion, one is released.
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Ime nava dhammā bahukārā.
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“These nine dhammas are very helpful.
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(Kha) "katame nava dhammā bhāvetabbā?
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• “Which nine dhammas should be developed?
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Nava pārisuddhipadhāniyaṅgāni – sīlavisuddhi pārisuddhipadhāniyaṅgaṃ, cittavisuddhi pārisuddhipadhāniyaṅgaṃ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṃ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṃ, maggāmaggañāṇadassana – visuddhi pārisuddhipadhāniyaṅgaṃ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, paññāvisuddhi pārisuddhipadhāniyaṅgaṃ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṃ.
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Nine factors of exertion for full purity: the purity-of-virtue factor of exertion for full purity, the purity-of-mind [concentration] factor of exertion for full purity, the purity-of-view factor of exertion for full purity, the purity-of-overcoming-doubt factor of exertion for full purity, the purity-of-knowledge-&-vision-of-what-is-&-is-not the-path factor of exertion for full purity, the purity-of-knowledge-&-vision-of-the-way factor of exertion for full purity, the purity-of-knowledge-&-vision factor of exertion for full purity, the purity-of-discernment factor of exertion for full purity, the purity-of-release factor of exertion for full purity.
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Ime nava dhammā bhāvetabbā.
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“These nine dhammas should be developed.
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(Ga) "katame nava dhammā pariññeyyā?
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• “Which nine dhammas should be comprehended?
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Nava sattāvāsā – santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
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Nine abodes for beings: 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.
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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 ākiñcaññāyatanūpagā.
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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 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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Ime nava dhammā pariññeyyā.
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“These nine dhammas should be comprehended.
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(Gha) "katame nava dhammā pahātabbā?
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• “Which nine dhammas should be abandoned?
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Nava taṇhāmūlakā dhammā – taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ [ārakkhādhikaraṇaṃ paṭicca (syā. pī. ka.)] daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.
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Nine dhammas rooted in craving: seeking is dependent on craving; acquisition is dependent on seeking; ascertainment is dependent on acquisition; desire & passion is dependent on ascertainment; attachment is dependent on desire & passion; possessiveness is dependent on attachment; stinginess is dependent on possessiveness; defensiveness is dependent on stinginess; and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks & knives; conflicts, quarrels, & disputes; accusations, divisive speech, & lies.
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Ime nava dhammā pahātabbā.
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“These nine dhammas should be abandoned.
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(ṅa) "katame nava dhammā hānabhāgiyā?
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• “Which nine dhammas are on the side of decline?
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Nava āghātavatthūni – '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 caratī'ti āghātaṃ bandhati - pe - 'anatthaṃ carissatī'ti āghātaṃ bandhati; 'appiyassa me amanāpassa atthaṃ acarī'ti āghātaṃ bandhati - pe - 'atthaṃ caratī'ti āghātaṃ bandhati - pe - 'atthaṃ carissatī'ti āghātaṃ bandhati.
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Nine grounds for hatred: “(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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Ime nava dhammā hānabhāgiyā.
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“These nine dhammas are on the side of decline.
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(Ca) "katame nava dhammā visesabhāgiyā?
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• “Which nine dhammas are on the side of distinction?
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Nava āghātapaṭivinayā – 'anatthaṃ me acari, 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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Nine ways of subduing hatred: (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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Ime nava dhammā visesabhāgiyā.
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“These nine dhammas are on the side of distinction.
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(Cha) "katame nava dhammā duppaṭivijjhā?
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• “Which nine dhammas are hard to penetrate?
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Nava nānattā – dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, vedanānānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ.
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Nine multiplicities: Dependent on a multiplicity of properties, there arises a multiplicity of contacts. Dependent on a multiplicity of contacts, there arises a multiplicity of feelings. Dependent on a multiplicity of feelings, there arises a multiplicity of perceptions. Dependent on a multiplicity of perceptions, there arises a multiplicity of resolves. Dependent on a multiplicity of resolves, there arises a multiplicity of desires. Dependent on a multiplicity of desires, there arises a multiplicity of fevers. Dependent on a multiplicity of fevers, there arises a multiplicity of searches. Dependent on a multiplicity of searches, there arises a multiplicity of gains.
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Ime nava dhammā duppaṭivijjhā.
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“These nine dhammas are hard to penetrate.
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(Ja) "katame nava dhammā uppādetabbā?
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• “Which nine dhammas should be made to arise?
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Nava saññā – asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā [anabhiratasaññā (syā. ka.)], aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.
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Nine perceptions: the perception of unattractiveness, the perception of death, the perception of loathsomeness in food, the perception of distaste for every world, the perception of inconstancy, the perception of stress in what is inconstant, the perception of not-self in what is stressful, the perception of abandoning, the perception of dispassion.
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Ime nava dhammā uppādetabbā.
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These nine dhammas should be made to arise.
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(Jha) "katame nava dhammā abhiññeyyā?
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• “Which nine dhammas should be directly known?
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Nava anupubbavihārā – idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
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Nine step-by-step dwellings: 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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Ime nava dhammā abhiññeyyā.
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“These nine dhammas should be directly known.
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(Ña) "katame nava dhammā sacchikātabbā?
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• “Which nine dhammas should be realized?
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Nava anupubbanirodhā – paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti, dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti, tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti, catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti, ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti, ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti, nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti, saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti.
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Nine step-by-step cessations: When one has attained the first jhāna, the perception of sensuality has ceased. When one has attained the second jhāna, directed thoughts & evaluations [verbal fabrications] have ceased. When one has attained the third jhāna, rapture has ceased. When one has attained the fourth jhāna, in-&-out breaths [bodily fabrications] have ceased. When one has attained the dimension of the infinitude of space, the perception of forms has ceased. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has ceased. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has ceased. When one has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. When one has attained the cessation of perception & feeling, perceptions & feelings [mental fabrications] have ceased.
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Ime nava dhammā sacchikātabbā.
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“These nine dhammas should be realized.
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"Iti ime navuti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
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“These ninety dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.
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