Sangitisutta 2.1: 5. Pañcaka

2.1.1

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā.

There are teachings grouped by five that have been rightly explained by the Buddha.

2.1.2

Tattha sabbeheva saṅgāyitabbaṃ …pe… atthāya hitāya sukhāya devamanussānaṃ.

You should all recite these in concert.

2.1.3

Katame pañca?

What are the teachings grouped by five?

2.1.4

Pañcakkhandhā.

Five aggregates:

2.1.5

Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.

form, feeling, perception, choices, and consciousness.

2.1.6

Pañcupādānakkhandhā.

Five grasping aggregates:

2.1.7

Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.

form, feeling, perception, choices, and consciousness.

2.1.8

Pañca kāmaguṇā.

Five kinds of sensual stimulation:

2.1.9

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā,

Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

2.1.10

sotaviññeyyā saddā …

Sounds known by the ear …

2.1.11

ghānaviññeyyā gandhā …

Smells known by the nose …

2.1.12

jivhāviññeyyā rasā …

Tastes known by the tongue …

2.1.13

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.

Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

2.1.14

Pañca gatiyo—

Five destinations:

2.1.15

nirayo, tiracchānayoni, pettivisayo, manussā, devā.

hell, the animal realm, the ghost realm, humanity, and the gods.

2.1.16

Pañca macchariyāni—

Five kinds of stinginess:

2.1.17

āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ.

stinginess with dwellings, families, material things, praise, and the teachings.

2.1.18

Pañca nīvaraṇāni—

Five hindrances:

2.1.19

kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ.

sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

2.1.20

Pañca orambhāgiyāni saṃyojanāni—

Five lower fetters:

2.1.21

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.

substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.

2.1.22

Pañca uddhambhāgiyāni saṃyojanāni—

Five higher fetters:

2.1.23

rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā.

desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.

2.1.24

Pañca sikkhāpadāni—

Five precepts:

2.1.25

pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.

refraining from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.

2.1.26

Pañca abhabbaṭṭhānāni.

Five things that can’t be done:

2.1.27

Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ. Abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ. Abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe āgārikabhūto.

A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a layperson.

2.1.28

Pañca byasanāni—

Five losses:

2.1.29

ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ.

loss of relatives, wealth, health, ethics, and view.

2.1.30

Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

2.1.31

Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

2.1.32

Pañca sampadā—

Five endowments:

2.1.33

ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.

endowment with relatives, wealth, health, ethics, and view.

2.1.34

Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

2.1.35

Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

2.1.36

Pañca ādīnavā dussīlassa sīlavipattiyā.

Five drawbacks for an unethical person because of their failure in ethics:

2.1.37

Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati,

Firstly, an unethical person loses great wealth on account of negligence.

2.1.38

ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.

This is the first drawback.

2.1.39

Puna caparaṃ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati,

Furthermore, an unethical person gets a bad reputation.

2.1.40

ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.

This is the second drawback.

2.1.41

Puna caparaṃ, āvuso, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, avisārado upasaṅkamati maṅkubhūto,

Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

2.1.42

ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.

This is the third drawback.

2.1.43

Puna caparaṃ, āvuso, dussīlo sīlavipanno sammūḷho kālaṃ karoti,

Furthermore, an unethical person feels lost when they die.

2.1.44

ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.

This is the fourth drawback.

2.1.45

Puna caparaṃ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati,

Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

2.1.46

ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā.

This is the fifth drawback.

2.1.47

Pañca ānisaṃsā sīlavato sīlasampadāya.

Five benefits for an ethical person because of their accomplishment in ethics:

2.1.48

Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati,

Firstly, an ethical person gains great wealth on account of diligence.

2.1.49

ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.

This is the first benefit.

2.1.50

Puna caparaṃ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati,

Furthermore, an ethical person gets a good reputation.

2.1.51

ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.

This is the second benefit.

2.1.52

Puna caparaṃ, āvuso, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto,

Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

2.1.53

ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.

This is the third benefit.

2.1.54

Puna caparaṃ, āvuso, sīlavā sīlasampanno asammūḷho kālaṃ karoti,

Furthermore, an ethical person dies not feeling lost.

2.1.55

ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.

This is the fourth benefit.

2.1.56

Puna caparaṃ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati,

Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

2.1.57

ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya.

This is the fifth benefit.

2.1.58

Codakena, āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo.

A mendicant who wants to accuse another should first establish five things in themselves:

2.1.59

Kālena vakkhāmi no akālena,

I will speak at the right time, not at the wrong time.

2.1.60

bhūtena vakkhāmi no abhūtena,

I will speak truthfully, not falsely.

2.1.61

saṇhena vakkhāmi no pharusena,

I will speak gently, not harshly.

2.1.62

atthasaṃhitena vakkhāmi no anatthasaṃhitena,

I will speak beneficially, not harmfully.

2.1.63

mettacittena vakkhāmi no dosantarenāti.

I will speak lovingly, not from secret hate.

2.1.64

Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo.

A mendicant who wants to accuse another should first establish these five things in themselves.

2.1.65

Pañca padhāniyaṅgāni.

Five factors that support meditation:

2.1.66

Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ:

A mendicant has faith in the Realized One’s awakening:

2.1.67

‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.

‘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.’

2.1.68

Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.

They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

2.1.69

Asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu.

They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

2.1.70

Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

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.

2.1.71

Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

2.1.72

Pañca suddhāvāsā—

Five pure abodes:

2.1.73

avihā, atappā, sudassā, sudassī, akaniṭṭhā.

Aviha, Atappa, the gods fair to see, the fair seeing gods, and Akaniṭṭha.

2.1.74

Pañca anāgāmino—

Five non-returners:

2.1.75

antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsotoakaniṭṭhagāmī.

one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.

2.1.76

Pañca cetokhilā.

Five kinds of hard-heartedness:

2.1.77

Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.

Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.

2.1.78

Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetokhilo.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.

2.1.79

Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe…

Furthermore, a mendicant has doubts about the teaching …

2.1.80

saṅghe kaṅkhati vicikicchati …

the Saṅgha …

2.1.81

sikkhāya kaṅkhati vicikicchati …

the training …

2.1.82

sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.

A mendicant is angry and upset with their spiritual companions, resentful and closed off.

2.1.83

Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetokhilo.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness.

2.1.84

Pañca cetasovinibandhā.

Five shackles of the heart:

2.1.85

Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.

Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.

2.1.86

Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

2.1.87

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

2.1.88

Ayaṃ paṭhamo cetaso vinibandho.

This is the first shackle of the heart.

2.1.89

Puna caparaṃ, āvuso, bhikkhu kāye avītarāgo hoti …pe…

Furthermore, a mendicant isn’t free of greed for the body …

2.1.90

rūpe avītarāgo hoti …pe…

They’re not free of greed for form …

2.1.91

puna caparaṃ, āvuso, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati …pe…

They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing …

2.1.92

puna caparaṃ, āvuso, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.

They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’

2.1.93

Yo so, āvuso, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

2.1.94

Ayaṃ pañcamo cetaso vinibandho.

This is the fifth shackle of the heart.

2.1.95

Pañcindriyāni—

Five faculties:

2.1.96

cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.

eye, ear, nose, tongue, and body.

2.1.97

Aparānipi pañcindriyāni—

Another five faculties:

2.1.98

sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

pleasure, pain, happiness, sadness, and equanimity.

2.1.99

Aparānipi pañcindriyāni—

Another five faculties:

2.1.100

saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.

faith, energy, mindfulness, immersion, and wisdom.

2.1.101

Pañca nissaraṇiyā dhātuyo.

Five elements of escape:

2.1.102

Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided.

2.1.103

Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.

2.1.104

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ kāmehi.

Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.

2.1.105

Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.

They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.

2.1.106

Idamakkhātaṃ kāmānaṃ nissaraṇaṃ.

This is how the escape from sensual pleasures is explained.

2.1.107

Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

Take another case where a mendicant focuses on ill will, but their mind does not leap forth …

2.1.108

Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

But when they focus on good will, their mind leaps forth …

2.1.109

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ byāpādena.

Their mind is in a good state … well detached from ill will.

2.1.110

Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.

They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.

2.1.111

Idamakkhātaṃ byāpādassa nissaraṇaṃ.

This is how the escape from ill will is explained.

2.1.112

Puna caparaṃ, āvuso, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

Take another case where a mendicant focuses on harming, but their mind does not leap forth …

2.1.113

Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

But when they focus on compassion, their mind leaps forth …

2.1.114

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ vihesāya.

Their mind is in a good state … well detached from harming.

2.1.115

Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.

They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.

2.1.116

Idamakkhātaṃ vihesāya nissaraṇaṃ.

This is how the escape from harming is explained.

2.1.117

Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

Take another case where a mendicant focuses on form, but their mind does not leap forth …

2.1.118

Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

But when they focus on the formless, their mind leaps forth …

2.1.119

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ rūpehi.

Their mind is in a good state … well detached from forms.

2.1.120

Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.

They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.

2.1.121

Idamakkhātaṃ rūpānaṃ nissaraṇaṃ.

This is how the escape from forms is explained.

2.1.122

Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided.

2.1.123

Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.

2.1.124

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ sakkāyena.

Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.

2.1.125

Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.

They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.

2.1.126

Idamakkhātaṃ sakkāyassa nissaraṇaṃ.

This is how the escape from substantial reality is explained.

2.1.127

Pañca vimuttāyatanāni.

Five opportunities for freedom:

2.1.128

Idhāvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.

Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.

2.1.129

Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.

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.

2.1.130

Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

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.

2.1.131

Idaṃ paṭhamaṃ vimuttāyatanaṃ.

This is the first opportunity for freedom.

2.1.132

Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti …pe…

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. …

2.1.133

api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti …pe…

Or the mendicant rehearses the teaching in detail as they learned and memorized it. …

2.1.134

api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati …pe…

Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. …

2.1.135

api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.

Or a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.

2.1.136

Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.

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.

2.1.137

Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

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.

2.1.138

Idaṃ pañcamaṃ vimuttāyatanaṃ.

This is the fifth opportunity for freedom.

2.1.139

Pañca vimuttiparipācanīyā saññā—

Five perceptions that ripen in freedom:

2.1.140

aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.

the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.

2.1.141

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā;

These are the teachings grouped by five that have been rightly explained by the Buddha.

2.1.142

tattha sabbeheva saṅgāyitabbaṃ …pe… atthāya hitāya sukhāya devamanussānaṃ.

You should all recite these in concert.