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| 360."Dasa dhammā bahukārā - pe - dasa dhammā sacchikātabbā. | “Ten dhammas, friends, are very helpful. Ten dhammas should be developed. Ten dhammas should be comprehended. Ten dhammas should be abandoned. Ten dhammas are on the side of decline. Ten dhammas are on the side of distinction. Ten dhammas are hard to penetrate. Ten dhammas should be made to arise. Ten dhammas should be directly known. Ten dhammas should be realized. | |
| (Ka) "katame dasa dhammā bahukārā? | • “Which ten dhammas are very helpful? | |
| Dasa nāthakaraṇādhammā – idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu, yaṃpāvuso, bhikkhu sīlavā hoti - pe - sikkhati sikkhāpadesu. | Ten qualities creating a protector: There is the case, friends, where a monk 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. And the fact that he is virtuous… seeing danger in the slightest faults | |
| Ayampi dhammo nāthakaraṇo. | is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu bahussuto - pe - diṭṭhiyā suppaṭividdhā, yaṃpāvuso, bhikkhu bahussuto - pe - ayampi dhammo nāthakaraṇo. | “And further, the monk has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning and 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. And the fact that he has heard much… well penetrated in terms of his views is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. | “And further, the monk has admirable friends, admirable comrades, admirable companions. | |
| Yaṃpāvuso, bhikkhu - pe - kalyāṇasampavaṅko. | And the fact that he has admirable friends, admirable comrades, admirable companions | |
| Ayampi dhammo nāthakaraṇo. | is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ. | “And further, the monk is easy to speak to, endowed with qualities that make him easy to speak to, patient, respectful to instruction. | |
| Yaṃpāvuso, bhikkhu - pe - anusāsaniṃ. | And the fact that he is easy to speak to… respectful to instruction | |
| Ayampi dhammo nāthakaraṇo. | is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ, alaṃ saṃvidhātuṃ. | “And further, the monk is adept at the various affairs involving his companions in the holy life, is vigorous, quick-witted in the techniques involved in them, is up to doing them or arranging to get them done. | |
| Yaṃpāvuso, bhikkhu - pe - alaṃ saṃvidhātuṃ. | And the fact that he is adept at… doing them or arranging to get them done | |
| Ayampi dhammo nāthakaraṇo. | is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. | “And further, the monk is one who desires the Dhamma, endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Vinaya. | |
| Yaṃpāvuso, bhikkhu - pe - uḷārapāmojjo. | And the fact that he is one who desires the Dhamma, endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Vinaya | |
| Ayampi dhammo nāthakaraṇo. | is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. | “And further, the monk 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. | |
| Yaṃpāvuso, bhikkhu - pe - ayampi dhammo nāthakaraṇo. | And the fact that he keeps his persistence aroused… not shirking his duties with regard to skillful qualities is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati - pe - kusalesu dhammesu. | “And further, the monk is content with any old robe cloth at all, any old alms food, any old lodging, any old medicinal requisites for curing sickness at all. | |
| Yaṃpāvuso, bhikkhu - pe - ayampi dhammo nāthakaraṇo. | And the fact that he is content with any old robe cloth at all, any old alms food, any old lodging, any old medicinal requisites for curing sickness at all is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. | “And further, the monk is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done & said a long time ago. | |
| Yaṃpāvuso, bhikkhu - pe - ayampi dhammo nāthakaraṇo. | And the fact that he is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done & said a long time ago is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. | “And further, the monk is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress. | |
| Yaṃpāvuso, bhikkhu - pe - ayampi dhammo nāthakaraṇo. | And the fact that the monk is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress is a quality creating a protector. | |
| Ime dasa dhammā bahukārā. | “These ten dhammas are very helpful. | |
| (Kha) "katame dasa dhammā bhāvetabbā? | • “Which ten dhammas should be developed? | |
| Dasa kasiṇāyatanāni – pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. | Ten totality-dimensions: One perceives the earth-totality above, below, all-around: non-dual [advayaṁ], immeasurable. | |
| Āpokasiṇameko sañjānāti - pe - tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti… viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. | One perceives the water-totality… the fire-totality… the wind-totality… the blue-totality… the yellow-totality… the red-totality… the white-totality… the space-totality… the consciousness-totality above, below, all-around: non-dual, immeasurable. | |
| Ime dasa dhammā bhāvetabbā. | These ten dhammas should be developed. | |
| (Ga) "katame dasa dhammā pariññeyyā? | • “Which ten dhammas should be comprehended? | |
| Dasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ. | Ten sense media: the sense medium of the eye, the sense medium of forms; the sense medium of the ear, the sense medium of sounds; the sense medium of the nose, the sense medium of aromas; the sense medium of the tongue, the sense medium of flavors; the sense medium of the body, the sense medium of tactile sensations. | |
| Ime dasa dhammā pariññeyyā. | These ten dhammas should be comprehended. | |
| (Gha) "katame dasa dhammā pahātabbā? | • “Which ten dhammas should be abandoned? | |
| Dasa micchattā – micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti. | Ten forms of wrongness: wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong release. | |
| Ime dasa dhammā pahātabbā. | These ten dhammas should be abandoned. | |
| (ṅa) "katame dasa dhammā hānabhāgiyā? | • “Which ten dhammas are on the side of decline? | |
| Dasa akusalakammapathā – pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. | Ten unskillful courses of action: taking life, taking what is not given, sexual misconduct, telling lies, divisive speech, harsh speech, idle chatter, greed, ill will, wrong view. | |
| Ime dasa dhammā hānabhāgiyā. | These ten dhammas are on the side of decline. | |
| (Ca) "katame dasa dhammā visesabhāgiyā? | • “Which ten dhammas are on the side of distinction? | |
| Dasa kusalakammapathā – pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. | Ten skillful courses of action: refraining from taking life, refraining from taking what is not given, refraining from sexual misconduct, refraining from telling lies, refraining from divisive speech, refraining from harsh speech, refraining from idle chatter, non-greed, non-ill will, right view. | |
| Ime dasa dhammā visesabhāgiyā. | These ten dhammas are on the side of distinction. | |
| (Cha) "katame dasa dhammā duppaṭivijjhā? | • “Which ten dhammas are hard to penetrate? | |
| Dasa ariyavāsā – idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño. | Ten noble abodes: There is the case, friends, where a monk has abandoned five factors, is endowed with six, guards one, is supported in four, has shaken off idiosyncratic truths, has thoroughly given up searching, is undisturbed in his resolves, is calmed in his bodily-fabrication, is well released in mind, is well released in discernment. | |
| "Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti? | “And how has a monk abandoned five factors? | |
| Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. | There is the case where a monk’s sensual desire is abandoned. His ill will… His sloth & torpor… His restlessness & anxiety… His uncertainty is abandoned. | |
| Evaṃ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti. | This is how a monk has abandoned five factors. | |
| "Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? | “And how is a monk endowed with six (factors)? | |
| Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. | There is the case where a monk, on seeing a form via the eye, is neither gladdened nor saddened, but remains equanimous, mindful, & alert. | |
| Sotena saddaṃ sutvā - pe - ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. | On hearing a sound via the ear… On smelling an aroma via the nose… On tasting a flavor via the tongue… On touching a tactile sensation via the body… On cognizing an idea via the intellect, he is neither gladdened nor saddened, but remains equanimous, mindful, & alert. | |
| Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti. | This is how a monk is endowed with six (factors). | |
| "Kathañcāvuso, bhikkhu ekārakkho hoti? | “And how does a monk guard one (factor)? | |
| Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti. | There is the case where a monk is endowed with an awareness guarded by mindfulness. | |
| Evaṃ kho, āvuso, bhikkhu ekārakkho hoti. | This is how a monk guards one (factor). | |
| "Kathañcāvuso, bhikkhu caturāpasseno hoti? | “And how is a monk supported in four (ways)? | |
| Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. | There is the case where a monk, carefully reflecting, associates with one thing, acquiesces to another, avoids another, & subdues another. | |
| Evaṃ kho, āvuso, bhikkhu caturāpasseno hoti. | This is how a monk is supported in four (ways). | |
| "Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? | “And how has a monk shaken off idiosyncratic truths [pacceka-sacca]? | |
| Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. | There is the case where a monk has shaken off the run-of-the-mill idiosyncratic truths of run-of-the-mill contemplatives & brahmans—in other words, ‘The cosmos is eternal,’ ‘The cosmos is not eternal,’ ‘The cosmos is finite,’ ‘The cosmos is infinite,’ ‘The soul & the body are the same,’ ‘The soul is one thing and the body another,’ ‘After death a Tathāgata exists,’ ‘After death a Tathāgata does not exist,’ ‘After death a Tathāgata both does & does not exist,’ ‘After death a Tathāgata neither does nor does not exist.’ All of these he has thrown off, shaken off, renounced, vomited up, let go, abandoned, relinquished. | |
| Evaṃ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti. | This is how a monk has shaken off idiosyncratic truths. | |
| "Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti? | “And how has a monk thoroughly given up searching? | |
| Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. | There is the case where a monk has abandoned his search for sensuality, has abandoned his search for becoming, and has allayed his search for a holy life. | |
| Evaṃ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti. | This is how a monk has thoroughly given up searching. | |
| "Kathañcāvuso, bhikkhu anāvilasaṅkappā hoti? | “And how is a monk undisturbed in his resolves? | |
| Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti. | There is the case where a monk has abandoned his resolve for sensuality… his resolve for ill-will… his resolve for harmfulness. | |
| Evaṃ kho, āvuso, bhikkhu anāvilasaṅkappo hoti. | This is how a monk is undisturbed in his resolves. | |
| "Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti? | “And how is a monk calmed in his bodily fabrication? | |
| Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. | There is the case where a monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. | |
| Evaṃ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti. | This is how a monk is calmed in his bodily fabrication. | |
| "Kathañcāvuso, bhikkhu suvimuttacitto hoti? | “And how is a monk well released in mind? | |
| Idhāvuso, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti. | There is the case where a monk’s mind is released from passion, released from aversion, released from delusion. | |
| Evaṃ kho, āvuso, bhikkhu suvimuttacitto hoti. | This is how a monk is well released in mind. | |
| "Kathañcāvuso, bhikkhu suvimuttapañño hoti? | “And how is a monk well released in discernment? | |
| Idhāvuso, bhikkhu 'rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo'ti pajānāti. | There is the case where a monk discerns, ‘Passion is abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.’ | |
| 'Doso me pahīno - pe - āyatiṃ anuppādadhammo'ti pajānāti. | He discerns, ‘Aversion is abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.’ | |
| 'Moho me pahīno - pe - āyatiṃ anuppādadhammo'ti pajānāti. | He discerns, ‘Delusion is abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.’ | |
| Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti. | This is how a monk is well released in discernment. | |
| Ime dasa dhammā duppaṭivijjhā. | “These ten dhammas are hard to penetrate. | |
| (Ja) "katame dasa dhammā uppādetabbā? | • “Which ten dhammas should be made to arise? | |
| Dasa saññā – asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. | Ten 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, the perception of cessation. | |
| Ime dasa dhammā uppādetabbā. | These ten dhammas should be made to arise. | |
| (Jha) "katame dasa dhammā abhiññeyyā? | • “Which ten dhammas should be directly known? | |
| Dasa nijjaravatthūni – sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti. | Ten grounds for abolishing: In one of right view, wrong view is abolished. | |
| Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. | The many evil, unskillful qualities that come into play with wrong view as their condition are also abolished, while the many skillful qualities that have right view as their condition go to the culmination of their development. | |
| Sammāsaṅkappassa micchāsaṅkappo - pe - sammāvācassa micchāvācā… sammākammantassa micchākammanto… sammāājīvassa micchāājīvo… sammāvāyāmassa micchāvāyāmo… sammāsatissa micchāsati… sammāsamādhissa micchāsamādhi… sammāñāṇassa micchāñāṇaṃ nijjiṇṇaṃ hoti. | In one of right resolve, wrong resolve is abolished.… In one of right speech, wrong speech is abolished.… In one of right action, wrong action is abolished.… In one of right livelihood, wrong livelihood is abolished.… In one of right effort, wrong effort is abolished.… In one of right mindfulness, wrong mindfulness is abolished.… In one of right concentration, wrong concentration is abolished.… In one of right knowledge, wrong knowledge is abolished.… | |
| Sammāvimuttissa micchāvimutti nijjiṇṇā hoti. | In one of right release, wrong release is abolished. | |
| Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. | The many evil, unskillful qualities that come into play with wrong release as their condition are also abolished, while the many skillful qualities that have right release as their condition go to the culmination of their development. | |
| Ime dasa dhammā abhiññeyyā. | “These ten dhammas should be directly known. | |
| (Ña) "katame dasa dhammā sacchikātabbā? | • “Which ten dhammas should be realized? | |
| Dasa asekkhā dhammā – asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimutti. | Ten qualities of one beyond training: the right view of one beyond training, the right resolve of one beyond training, the right speech of one beyond training, the right action of one beyond training, the right livelihood of one beyond training, the right effort of one beyond training, the right mindfulness of one beyond training, the right concentration of one beyond training, the right knowledge of one beyond training, the right release of one beyond training. | |
| Ime dasa dhammā sacchikātabbā. | These ten dhammas should be realized. | |
| "Iti ime satadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā"ti. | “These one hundred dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.” | |
| Idamavocāyasmā sāriputto. | That is what Ven. Sāriputta said. | |
| Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti. | Gratified, the monks delighted in Ven. Sāriputta’s words. | |
| Dasuttarasuttaṃ niṭṭhitaṃ ekādasamaṃ. | ||
| Pāthikavaggo [pāṭikavaggo (sī. syā. pī.)] niṭṭhito. | ||
| Tassuddānaṃ – | ||
| Pāthiko ca [pāṭikañca (syā. kaṃ.)] udumbaraṃ [pāṭikodumbarīceva (sī. pī.)], cakkavatti aggaññakaṃ; | ||
| Sampasādanapāsādaṃ [sampasādañca pāsādaṃ (sī. syā. kaṃ. pī.)], mahāpurisalakkhaṇaṃ. | ||
| Siṅgālāṭānāṭiyakaṃ, saṅgīti ca dasuttaraṃ; | ||
| Ekādasahi suttehi, pāthikavaggoti vuccati. | ||
| Pāthikavaggapāḷi niṭṭhitā. |
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