DN 34 · Up to Ten
DN 34 · Dasuttarasutta
So I have heard. At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of five hundred mendicants. There Sāriputta addressed the mendicants: “Reverends, mendicants!”
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.
“Reverend,” they replied. Sāriputta said this:
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“I will relate the teachingsup to ten for attaining extinguishment,for making an end of suffering,the release from all ties.
“Dasuttaraṁ pavakkhāmi,dhammaṁ nibbānapattiyā;Dukkhassantakiriyāya,sabbaganthappamocanaṁ.
1. Groups of One
1. Eko dhammo
Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized.
Eko, āvuso, dhammo bahukāro, eko dhammo bhāvetabbo, eko dhammo pariññeyyo, eko dhammo pahātabbo, eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo, eko dhammo duppaṭivijjho, eko dhammo uppādetabbo, eko dhammo abhiññeyyo, eko dhammo sacchikātabbo.
<b>What one thing is helpful?</b> Diligence in skillful qualities.
Katamo eko dhammo bahukāro? Appamādo kusalesu dhammesu. Ayaṁ eko dhammo bahukāro.
<b>What one thing should be developed?</b> Mindfulness of the body that is full of pleasure.
Katamo eko dhammo bhāvetabbo? Kāyagatāsati sātasahagatā. Ayaṁ eko dhammo bhāvetabbo.
<b>What one thing should be completely understood?</b> Contact, which is accompanied by defilements and fuels grasping.
Katamo eko dhammo pariññeyyo? Phasso sāsavo upādāniyo. Ayaṁ eko dhammo pariññeyyo.
<b>What one thing should be given up?</b> The conceit ‘I am’.
Katamo eko dhammo pahātabbo? Asmimāno. Ayaṁ eko dhammo pahātabbo.
<b>What one thing makes things worse?</b> Irrational application of mind.
Katamo eko dhammo hānabhāgiyo? Ayoniso manasikāro. Ayaṁ eko dhammo hānabhāgiyo.
<b>What one thing leads to distinction?</b> Rational application of mind.
Katamo eko dhammo visesabhāgiyo? Yoniso manasikāro. Ayaṁ eko dhammo visesabhāgiyo.
<b>What one thing is hard to comprehend?</b> The heart’s immersion of immediate result.
Katamo eko dhammo duppaṭivijjho? Ānantariko cetosamādhi. Ayaṁ eko dhammo duppaṭivijjho.
<b>What one thing should be produced?</b> Unshakable knowledge.
Katamo eko dhammo uppādetabbo? Akuppaṁ ñāṇaṁ. Ayaṁ eko dhammo uppādetabbo.
<b>What one thing should be directly known?</b> All sentient beings are sustained by food.
Katamo eko dhammo abhiññeyyo? Sabbe sattā āhāraṭṭhitikā. Ayaṁ eko dhammo abhiññeyyo.
<b>What one thing should be realized?</b> The unshakable release of the heart.
Katamo eko dhammo sacchikātabbo? Akuppā cetovimutti. Ayaṁ eko dhammo sacchikātabbo.
So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
2. Groups of Two
2. Dve dhammā
Two things are helpful, two things should be developed, two things should be completely understood, two things should be given up, two things make things worse, two things lead to distinction, two things are hard to comprehend, two things should be produced, two things should be directly known, two things should be realized.
Dve dhammā bahukārā, dve dhammā bhāvetabbā, dve dhammā pariññeyyā, dve dhammā pahātabbā, dve dhammā hānabhāgiyā, dve dhammā visesabhāgiyā, dve dhammā duppaṭivijjhā, dve dhammā uppādetabbā, dve dhammā abhiññeyyā, dve dhammā sacchikātabbā.
<b>What two things are helpful?</b> Mindfulness and situational awareness.
Katame dve dhammā bahukārā? Sati ca sampajaññañca. Ime dve dhammā bahukārā.
<b>What two things should be developed?</b> Serenity and discernment.
Katame dve dhammā bhāvetabbā? Samatho ca vipassanā ca. Ime dve dhammā bhāvetabbā.
<b>What two things should be completely understood?</b> Name and form.
Katame dve dhammā pariññeyyā? Nāmañca rūpañca. Ime dve dhammā pariññeyyā.
<b>What two things should be given up?</b> Ignorance and craving for continued existence.
Katame dve dhammā pahātabbā? Avijjā ca bhavataṇhā ca. Ime dve dhammā pahātabbā.
<b>What two things make things worse?</b> Being hard to admonish and having bad friends.
Katame dve dhammā hānabhāgiyā? Dovacassatā ca pāpamittatā ca. Ime dve dhammā hānabhāgiyā.
<b>What two things lead to distinction?</b> Being easy to admonish and having good friends.
Katame dve dhammā visesabhāgiyā? Sovacassatā ca kalyāṇamittatā ca. Ime dve dhammā visesabhāgiyā.
<b>What two things are hard to comprehend?</b> The causes and reasons for the corruption of sentient beings, and the causes and reasons for the purification of sentient beings.
Katame dve dhammā duppaṭivijjhā? Yo ca hetu yo ca paccayo sattānaṁ saṅkilesāya, yo ca hetu yo ca paccayo sattānaṁ visuddhiyā. Ime dve dhammā duppaṭivijjhā.
<b>What two things should be produced?</b> Two knowledges: knowledge of ending, and knowledge of non-arising.
Katame dve dhammā uppādetabbā? Dve ñāṇāni— khaye ñāṇaṁ, anuppāde ñāṇaṁ. Ime dve dhammā uppādetabbā.
<b>What two things should be directly known?</b> Two elements: the conditioned element and the unconditioned element.
Katame dve dhammā abhiññeyyā? Dve dhātuyo— saṅkhatā ca dhātu asaṅkhatā ca dhātu. Ime dve dhammā abhiññeyyā.
<b>What two things should be realized?</b> Knowledge and freedom.
Katame dve dhammā sacchikātabbā? Vijjā ca vimutti ca. Ime dve dhammā sacchikātabbā.
So these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
3. Groups of Three
3. Tayo dhammā
Three things are helpful, etc.
Tayo dhammā bahukārā, tayo dhammā bhāvetabbā …pe… tayo dhammā sacchikātabbā.
<b>What three things are helpful?</b> Associating with true persons, listening to the true teaching, and practicing in line with the teaching.
Katame tayo dhammā bahukārā? Sappurisasaṁsevo, saddhammassavanaṁ, dhammānudhammappaṭipatti. Ime tayo dhammā bahukārā.
<b>What three things should be developed?</b> Three kinds of immersion. Immersion with placing the mind and keeping it connected. Immersion without placing the mind, merely keeping it connected. Immersion without placing the mind or keeping it connected.
Katame tayo dhammā bhāvetabbā? Tayo samādhī— savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. Ime tayo dhammā bhāvetabbā.
<b>What three things should be completely understood?</b> Three feelings: pleasant, painful, and neutral.
Katame tayo dhammā pariññeyyā? Tisso vedanā— sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ime tayo dhammā pariññeyyā.
<b>What three things should be given up?</b> Three cravings: craving for sensual pleasures, craving for continued existence, and craving for nonexistence.
Katame tayo dhammā pahātabbā? Tisso taṇhā— kāmataṇhā, bhavataṇhā, vibhavataṇhā. Ime tayo dhammā pahātabbā.
<b>What three things make things worse?</b> Three unskillful roots: greed, hate, and delusion.
Katame tayo dhammā hānabhāgiyā? Tīṇi akusalamūlāni— lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. Ime tayo dhammā hānabhāgiyā.
<b>What three things lead to distinction?</b> Three skillful roots: contentment, love, and understanding.
Katame tayo dhammā visesabhāgiyā? Tīṇi kusalamūlāni— alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. Ime tayo dhammā visesabhāgiyā.
<b>What three things are hard to comprehend?</b> Three elements of escape. Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.
Katame tayo dhammā duppaṭivijjhā? Tisso nissaraṇiyā dhātuyo— kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ. Ime tayo dhammā duppaṭivijjhā.
<b>What three things should be produced?</b> Three knowledges: knowledge regarding the past portion, the future portion, and the present portion.
Katame tayo dhammā uppādetabbā? Tīṇi ñāṇāni— atītaṁse ñāṇaṁ, anāgataṁse ñāṇaṁ, paccuppannaṁse ñāṇaṁ. Ime tayo dhammā uppādetabbā.
<b>What three things should be directly known?</b> Three elements: the sensual realm, the realm of luminous form, and the formless realm.
Katame tayo dhammā abhiññeyyā? Tisso dhātuyo— kāmadhātu, rūpadhātu, arūpadhātu. Ime tayo dhammā abhiññeyyā.
<b>What three things should be realized?</b> Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
Katame tayo dhammā sacchikātabbā? Tisso vijjā— pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā. Ime tayo dhammā sacchikātabbā.
So these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
Iti ime tiṁsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
4. Groups of Four
4. Cattāro dhammā
Four things are helpful, etc.
Cattāro dhammā bahukārā, cattāro dhammā bhāvetabbā …pe… cattāro dhammā sacchikātabbā.
<b>What four things are helpful?</b> Four situations: living in a suitable region, relying on true persons, being rightly resolved in oneself, and past merit.
Katame cattāro dhammā bahukārā? Cattāri cakkāni— patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā. Ime cattāro dhammā bahukārā.
<b>What four things should be developed?</b> The four kinds of mindfulness meditation. A mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Katame cattāro dhammā bhāvetabbā? Cattāro satipaṭṭhānā— idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Vedanāsu …pe… citte … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ime cattāro dhammā bhāvetabbā.
<b>What four things should be completely understood?</b> Four foods: edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.
Katame cattāro dhammā pariññeyyā? Cattāro āhārā— kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Ime cattāro dhammā pariññeyyā.
<b>What four things should be given up?</b> Four floods: sensuality, desire for rebirth, views, and ignorance.
Katame cattāro dhammā pahātabbā? Cattāro oghā— kāmogho, bhavogho, diṭṭhogho, avijjogho. Ime cattāro dhammā pahātabbā.
<b>What four things make things worse?</b> Four yokes: the yokes of sensuality, desire for rebirth, views, and ignorance.
Katame cattāro dhammā hānabhāgiyā? Cattāro yogā— kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. Ime cattāro dhammā hānabhāgiyā.
<b>What four things lead to distinction?</b> Four kinds of unyoking: unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.
Katame cattāro dhammā visesabhāgiyā? Cattāro visaṁyogā— kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo. Ime cattāro dhammā visesabhāgiyā.
<b>What four things are hard to comprehend?</b> Four kinds of immersion: immersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration.
Katame cattāro dhammā duppaṭivijjhā? Cattāro samādhī— hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. Ime cattāro dhammā duppaṭivijjhā.
<b>What four things should be produced?</b> Four knowledges: knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge.
Katame cattāro dhammā uppādetabbā? Cattāri ñāṇāni— dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ. Ime cattāro dhammā uppādetabbā.
<b>What four things should be directly known?</b> The four noble truths: suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Katame cattāro dhammā abhiññeyyā? Cattāri ariyasaccāni— dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Ime cattāro dhammā abhiññeyyā.
<b>What four things should be realized?</b> Four fruits of the ascetic life: stream-entry, once-return, non-return, and perfection.
Katame cattāro dhammā sacchikātabbā? Cattāri sāmaññaphalāni— sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ. Ime cattāro dhammā sacchikātabbā.
So these forty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
Iti ime cattārīsadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
5. Groups of Five
5. Pañca dhammā
Five things are helpful, etc.
Pañca dhammā bahukārā …pe… pañca dhammā sacchikātabbā.
<b>What five things are helpful?</b> Five factors that support meditation. A mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Katame pañca dhammā bahukārā? Pañca padhāniyaṅgāni— idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Asaṭho hoti amāyāvī yathābhūtamattānaṁ āvīkattā satthari vā viññūsu vā sabrahmacārīsu. Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Ime pañca dhammā bahukārā.
<b>What five things should be developed?</b> Right immersion with five factors: pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the basis for reviewing.
Katame pañca dhammā bhāvetabbā? Pañcaṅgiko sammāsamādhi— pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ. Ime pañca dhammā bhāvetabbā.
<b>What five things should be completely understood?</b> Five grasping aggregates: form, feeling, perception, choices, and consciousness.
Katame pañca dhammā pariññeyyā? Pañcupādānakkhandhā— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho. Ime pañca dhammā pariññeyyā.
<b>What five things should be given up?</b> Five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Katame pañca dhammā pahātabbā? Pañca nīvaraṇāni— kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. Ime pañca dhammā pahātabbā.
<b>What five things make things worse?</b> Five kinds of hard-heartedness. Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness. Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness.
Katame pañca dhammā hānabhāgiyā? Pañca cetokhilā— idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ paṭhamo cetokhilo. Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe… saṅghe kaṅkhati vicikicchati …pe… sikkhāya kaṅkhati vicikicchati …pe… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṁ pañcamo cetokhilo. Ime pañca dhammā hānabhāgiyā.
<b>What five things lead to distinction?</b> Five faculties: faith, energy, mindfulness, immersion, and wisdom.
Katame pañca dhammā visesabhāgiyā? Pañcindriyāni— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Ime pañca dhammā visesabhāgiyā.
<b>What five things are hard to comprehend?</b> Five elements of escape. A mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained.
Katame pañca dhammā duppaṭivijjhā? Pañca nissaraṇiyā dhātuyo— idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi. Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ kāmānaṁ nissaraṇaṁ.
Take another case where a mendicant focuses on ill will, but their mind does not leap forth … But when they focus on good will, their mind leaps forth … Their mind is in a good state … well detached from ill will. They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. This is how the escape from ill will is explained.
Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena. Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ byāpādassa nissaraṇaṁ.
Take another case where a mendicant focuses on harming, but their mind does not leap forth … But when they focus on compassion, their mind leaps forth … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained.
Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya. Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ vihesāya nissaraṇaṁ.
Take another case where a mendicant focuses on form, but their mind does not leap forth … But when they focus on the formless, their mind leaps forth … Their mind is in a good state … well detached from forms. They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. This is how the escape from forms is explained.
Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi. Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ rūpānaṁ nissaraṇaṁ.
Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality. They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling. This is how the escape from substantial reality is explained.
Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena. Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṁ vedanaṁ vedeti. Idamakkhātaṁ sakkāyassa nissaraṇaṁ. Ime pañca dhammā duppaṭivijjhā.
<b>What five things should be produced?</b> Right immersion with five knowledges. The following knowledges arise for you personally: ‘This immersion is blissful now, and results in bliss in the future.’ ‘This immersion is noble and not of the flesh.’ ‘This immersion is not cultivated by reprobates.’ ‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ ‘I mindfully enter into and emerge from this immersion.’
Katame pañca dhammā uppādetabbā? Pañca ñāṇiko sammāsamādhi: ‘ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaṁyeva ñāṇaṁ uppajjati. ‘Ayaṁ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṁ uppajjati. ‘Ayaṁ samādhi akāpurisasevito’ti paccattaṁyeva ñāṇaṁ uppajjati. ‘Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṁyeva ñāṇaṁ uppajjati. ‘So kho panāhaṁ imaṁ samādhiṁ satova samāpajjāmi sato vuṭṭhahāmī’ti paccattaṁyeva ñāṇaṁ uppajjati. Ime pañca dhammā uppādetabbā.
<b>What five things should be directly known?</b> Five opportunities for freedom. Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the first opportunity for freedom.
Katame pañca dhammā abhiññeyyā? Pañca vimuttāyatanāni— idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ paṭhamaṁ vimuttāyatanaṁ.
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the second opportunity for freedom.
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ dutiyaṁ vimuttāyatanaṁ.
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant rehearses the teaching in detail as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they rehearse it in detail as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the third opportunity for freedom.
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti. Api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ tatiyaṁ vimuttāyatanaṁ.
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fourth opportunity for freedom.
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. Api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ catutthaṁ vimuttāyatanaṁ.
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching … or think about it. But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fifth opportunity for freedom.
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Tassa atthappaṭisaṁvedino dhammappaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Idaṁ pañcamaṁ vimuttāyatanaṁ. Ime pañca dhammā abhiññeyyā.
<b>What five things should be realized?</b> Five spectrums of the teaching: ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.
Katame pañca dhammā sacchikātabbā? Pañca dhammakkhandhā— sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho. Ime pañca dhammā sacchikātabbā.
So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.
Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.
6. Groups of Six
6. Cha dhammā
Six things are helpful, etc.
Cha dhammā bahukārā …pe… cha dhammā sacchikātabbā.
<b>What six things are helpful?</b> Six warm-hearted qualities. Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Katame cha dhammā bahukārā? Cha sāraṇīyā dhammā. Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness.
Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ …pe… ekībhāvāya saṁvattati.
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness.
Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ …pe… ekībhāvāya saṁvattati.
Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.
Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Puna caparaṁ, āvuso, bhikkhu, yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo, saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Ime cha dhammā bahukārā.
<b>What six things should be developed?</b> Six topics for recollection: the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.
Katame cha dhammā bhāvetabbā? Cha anussatiṭṭhānāni— buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati. Ime cha dhammā bhāvetabbā.
<b>What six things should be completely understood?</b> Six interior sense fields: eye, ear, nose, tongue, body, and mind.
Katame cha dhammā pariññeyyā? Cha ajjhattikāni āyatanāni— cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. Ime cha dhammā pariññeyyā.
<b>What six things should be given up?</b> Six classes of craving: craving for sights, sounds, smells, tastes, touches, and ideas.
Katame cha dhammā pahātabbā? Cha taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ime cha dhammā pahātabbā.
<b>What six things make things worse?</b> Six kinds of disrespect. A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Katame cha dhammā hānabhāgiyā? Cha agāravā— idhāvuso, bhikkhu satthari agāravo viharati appatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre agāravo viharati appatisso. Ime cha dhammā hānabhāgiyā.
<b>What six things lead to distinction?</b> Six kinds of respect. A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Katame cha dhammā visesabhāgiyā? Cha gāravā— idhāvuso, bhikkhu satthari sagāravo viharati sappatisso. Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre sagāravo viharati sappatisso. Ime cha dhammā visesabhāgiyā.
<b>What six things are hard to comprehend?</b> Six elements of escape. Take a mendicant who says: ‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart’s release by love that is the escape from ill will.’
Katame cha dhammā duppaṭivijjhā? Cha nissaraṇiyā dhātuyo— idhāvuso, bhikkhu evaṁ vadeyya: ‘mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Aṭṭhānametaṁ āvuso anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassatīti, netaṁ ṭhānaṁ vijjati. Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettācetovimuttī’ti.
Take another mendicant who says: ‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow the thought of harming still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by compassion that is the escape from thoughts of harming.’
Idha panāvuso, bhikkhu evaṁ vadeyya: ‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti. So: ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi …pe… nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇācetovimuttī’ti.