Sangitisutta 3.1.1-186

3.1.1

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;

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

3.1.2

tattha sabbeheva saṅgāyitabbaṃ …pe… atthāya hitāya sukhāya devamanussānaṃ.

You should all recite these in concert.

3.1.3

Katame aṭṭha?

What are the teachings grouped by eight?

3.1.4

Aṭṭha micchattā—

Eight wrong ways:

3.1.5

micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi.

wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.

3.1.6

Aṭṭha sammattā—

Eight right ways:

3.1.7

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

3.1.8

Aṭṭha puggalā dakkhiṇeyyā—

Eight individuals worthy of a religious donation:

3.1.9

sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.

The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.

3.1.10

Aṭṭha kusītavatthūni.

Eight grounds for laziness:

3.1.11

Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti.

Firstly, a mendicant has some work to do.

3.1.12

Tassa evaṃ hoti:

They think:

3.1.13

‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmī’ti.

‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’

3.1.14

So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

3.1.15

Idaṃ paṭhamaṃ kusītavatthu.

This is the first ground for laziness.

3.1.16

Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti.

Furthermore, a mendicant has done some work.

3.1.17

Tassa evaṃ hoti:

They think:

3.1.18

‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me karontassa kāyo kilanto, handāhaṃ nipajjāmī’ti.

‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’

3.1.19

So nipajjati na vīriyaṃ ārabhati …pe…

They lie down, and don’t rouse energy …

3.1.20

idaṃ dutiyaṃ kusītavatthu.

This is the second ground for laziness.

3.1.21

Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti.

Furthermore, a mendicant has to go on a journey.

3.1.22

Tassa evaṃ hoti:

They think:

3.1.23

‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantassa kāyo kilamissati, handāhaṃ nipajjāmī’ti.

‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’

3.1.24

So nipajjati na vīriyaṃ ārabhati …

They lie down, and don’t rouse energy …

3.1.25

idaṃ tatiyaṃ kusītavatthu.

This is the third ground for laziness.

3.1.26

Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.

Furthermore, a mendicant has gone on a journey.

3.1.27

Tassa evaṃ hoti:

They think:

3.1.28

‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me gacchantassa kāyo kilanto, handāhaṃ nipajjāmī’ti.

‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’

3.1.29

So nipajjati na vīriyaṃ ārabhati …

They lie down, and don’t rouse energy …

3.1.30

idaṃ catutthaṃ kusītavatthu.

This is the fourth ground for laziness.

3.1.31

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.

Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.

3.1.32

Tassa evaṃ hoti:

They think:

3.1.33

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmī’ti.

‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’

3.1.34

So nipajjati na vīriyaṃ ārabhati …

They lie down, and don’t rouse energy …

3.1.35

idaṃ pañcamaṃ kusītavatthu.

This is the fifth ground for laziness.

3.1.36

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.

Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.

3.1.37

Tassa evaṃ hoti:

They think:

3.1.38

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko akammañño, māsācitaṃ maññe, handāhaṃ nipajjāmī’ti.

‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’

3.1.39

So nipajjati na vīriyaṃ ārabhati …

They lie down, and don’t rouse energy …

3.1.40

idaṃ chaṭṭhaṃ kusītavatthu.

This is the sixth ground for laziness.

3.1.41

Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.

Furthermore, a mendicant feels a little sick.

3.1.42

Tassa evaṃ hoti:

They think:

3.1.43

‘uppanno kho me ayaṃ appamattako ābādho;

‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’

3.1.44

atthi kappo nipajjituṃ, handāhaṃ nipajjāmī’ti.

3.1.45

So nipajjati na vīriyaṃ ārabhati …

They lie down, and don’t rouse energy …

3.1.46

idaṃ sattamaṃ kusītavatthu.

This is the seventh ground for laziness.

3.1.47

Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.

Furthermore, a mendicant has recently recovered from illness.

3.1.48

Tassa evaṃ hoti:

They think:

3.1.49

‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmī’ti.

‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’

3.1.50

So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

3.1.51

Idaṃ aṭṭhamaṃ kusītavatthu.

This is the eighth ground for laziness.

3.1.52

Aṭṭha ārambhavatthūni.

Eight grounds for arousing energy:

3.1.53

Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti.

Firstly, a mendicant has some work to do.

3.1.54

Tassa evaṃ hoti:

They think:

3.1.55

‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti.

‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’

3.1.56

So vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

3.1.57

Idaṃ paṭhamaṃ ārambhavatthu.

This is the first ground for arousing energy.

3.1.58

Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti.

Furthermore, a mendicant has done some work.

3.1.59

Tassa evaṃ hoti:

They think:

3.1.60

‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi …pe…

‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’

3.1.61

so vīriyaṃ ārabhati …

They rouse up energy …

3.1.62

idaṃ dutiyaṃ ārambhavatthu.

This is the second ground for arousing energy.

3.1.63

Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti.

Furthermore, a mendicant has to go on a journey.

3.1.64

Tassa evaṃ hoti:

They think:

3.1.65

‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ.

‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’

3.1.66

Handāhaṃ vīriyaṃ ārabhāmi …pe…

3.1.67

so vīriyaṃ ārabhati …

They rouse up energy …

3.1.68

idaṃ tatiyaṃ ārambhavatthu.

This is the third ground for arousing energy.

3.1.69

Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.

Furthermore, a mendicant has gone on a journey.

3.1.70

Tassa evaṃ hoti:

They think:

3.1.71

‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi …pe…

‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’

3.1.72

so vīriyaṃ ārabhati …

They rouse up energy …

3.1.73

idaṃ catutthaṃ ārambhavatthu.

This is the fourth ground for arousing energy.

3.1.74

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.

Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.

3.1.75

Tassa evaṃ hoti:

They think:

3.1.76

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko kammañño, handāhaṃ vīriyaṃ ārabhāmi …pe…

‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’

3.1.77

so vīriyaṃ ārabhati …

They rouse up energy …

3.1.78

idaṃ pañcamaṃ ārambhavatthu.

This is the fifth ground for arousing energy.

3.1.79

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.

Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.

3.1.80

Tassa evaṃ hoti:

They think:

3.1.81

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi …pe…

‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’

3.1.82

so vīriyaṃ ārabhati …

They rouse up energy …

3.1.83

idaṃ chaṭṭhaṃ ārambhavatthu.

This is the sixth ground for arousing energy.

3.1.84

Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.

Furthermore, a mendicant feels a little sick.

3.1.85

Tassa evaṃ hoti:

They think:

3.1.86

‘uppanno kho me ayaṃ appamattako ābādho, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho pavaḍḍheyya, handāhaṃ vīriyaṃ ārabhāmi …pe…

‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’

3.1.87

so vīriyaṃ ārabhati …

They rouse up energy …

3.1.88

idaṃ sattamaṃ ārambhavatthu.

This is the seventh ground for arousing energy.

3.1.89

Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.

Furthermore, a mendicant has recently recovered from illness.

3.1.90

Tassa evaṃ hoti:

They think:

3.1.91

‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.

‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’

3.1.92

So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

3.1.93

Idaṃ aṭṭhamaṃ ārambhavatthu.

This is the eighth ground for arousing energy.

3.1.94

Aṭṭha dānavatthūni.

Eight reasons to give:

3.1.95

Āsajja dānaṃ deti, bhayā dānaṃ deti, ‘adāsi me’ti dānaṃ deti, ‘dassati me’ti dānaṃ deti, ‘sāhu dānan’ti dānaṃ deti, ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ na dātun’ti dānaṃ deti, ‘idaṃ me dānaṃ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṃ deti.

Someone might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’

3.1.96

Cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti.

3.1.97

Aṭṭha dānūpapattiyo.

Eight rebirths by giving:

3.1.98

Idhāvuso, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.

First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.

3.1.99

So yaṃ deti taṃ paccāsīsati.

Whatever they give they expect back.

3.1.100

So passati khattiyamahāsālaṃ vā brāhmaṇamahāsālaṃ vā gahapatimahāsālaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.

They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.

3.1.101

Tassa evaṃ hoti:

They think:

3.1.102

‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjeyyan’ti.

‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’

3.1.103

So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati.

They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.

3.1.104

Tañca kho sīlavato vadāmi no dussīlassa.

But I say that this is only for those of ethical conduct, not for the unethical.

3.1.105

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.

The heart’s wish of an ethical person succeeds because of their purity.

3.1.106

Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ …pe… seyyāvasathapadīpeyyaṃ.

Next, someone gives to ascetics or brahmins.

3.1.107

So yaṃ deti taṃ paccāsīsati.

Whatever they give they expect back.

3.1.108

Tassa sutaṃ hoti:

And they’ve heard:

3.1.109

‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.

‘The gods of the four great kings are long-lived, beautiful, and very happy.’

3.1.110

Tassa evaṃ hoti:

They think:

3.1.111

‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.

‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’

3.1.112

So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati.

They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.

3.1.113

Tañca kho sīlavato vadāmi no dussīlassa.

But I say that this is only for those of ethical conduct, not for the unethical.

3.1.114

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.

The heart’s wish of an ethical person succeeds because of their purity.

3.1.115

Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ …pe… seyyāvasathapadīpeyyaṃ.

Next, someone gives to ascetics or brahmins.

3.1.116

So yaṃ deti taṃ paccāsīsati.

Whatever they give they expect back.

3.1.117

Tassa sutaṃ hoti:

And they’ve heard:

3.1.118

‘tāvatiṃsā devā …pe…

‘The gods of the thirty-three …

3.1.119

yāmā devā …pe…

the gods of Yama …

3.1.120

tusitā devā …pe…

the joyful gods …

3.1.121

nimmānaratī devā …pe…

the gods who love to create …

3.1.122

paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti.

the gods who control what is created by others are long-lived, beautiful, and very happy.’

3.1.123

Tassa evaṃ hoti:

They think:

3.1.124

‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.

‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who control what is created by others!’

3.1.125

So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati.

They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.

3.1.126

Tañca kho sīlavato vadāmi no dussīlassa.

But I say that this is only for those of ethical conduct, not for the unethical.

3.1.127

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.

The heart’s wish of an ethical person succeeds because of their purity.

3.1.128

Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.

Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.

3.1.129

So yaṃ deti taṃ paccāsīsati.

Whatever they give they expect back.

3.1.130

Tassa sutaṃ hoti:

And they’ve heard:

3.1.131

‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.

‘The gods of the Divinity’s host are long-lived, beautiful, and very happy.’

3.1.132

Tassa evaṃ hoti:

They think:

3.1.133

‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.

‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divinity’s host!’

3.1.134

So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati.

They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.

3.1.135

Tañca kho sīlavato vadāmi no dussīlassa;

But I say that this is only for those of ethical conduct, not for the unethical.

3.1.136

vītarāgassa no sarāgassa.

And for those free of desire, not those with desire.

3.1.137

Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā.

The heart’s wish of an ethical person succeeds because of their freedom from desire.

3.1.138

Aṭṭha parisā—

Eight assemblies:

3.1.139

khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā.

the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.

3.1.140

Aṭṭha lokadhammā—

Eight worldly conditions:

3.1.141

lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.

gain and loss, fame and disgrace, blame and praise, pleasure and pain.

3.1.142

Aṭṭha abhibhāyatanāni.

Eight dimensions of mastery:

3.1.143

Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.

Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

3.1.144

Idaṃ paṭhamaṃ abhibhāyatanaṃ.

This is the first dimension of mastery.

3.1.145

Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—

Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

3.1.146

evaṃsaññī hoti.

3.1.147

Idaṃ dutiyaṃ abhibhāyatanaṃ.

This is the second dimension of mastery.

3.1.148

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.

Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

3.1.149

Idaṃ tatiyaṃ abhibhāyatanaṃ.

This is the third dimension of mastery.

3.1.150

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.

Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

3.1.151

Idaṃ catutthaṃ abhibhāyatanaṃ.

This is the fourth dimension of mastery.

3.1.152

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.

Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.

3.1.153

Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ;

They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.

3.1.154

evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.

Mastering them, they perceive: ‘I know and see.’

3.1.155

Idaṃ pañcamaṃ abhibhāyatanaṃ.

This is the fifth dimension of mastery.

3.1.156

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.

Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.

3.1.157

Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ;

They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.

3.1.158

evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.

Mastering them, they perceive: ‘I know and see.’

3.1.159

Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

This is the sixth dimension of mastery.

3.1.160

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.

Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.

3.1.161

Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ;

They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.

3.1.162

evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.

Mastering them, they perceive: ‘I know and see.’

3.1.163

Idaṃ sattamaṃ abhibhāyatanaṃ.

This is the seventh dimension of mastery.

3.1.164

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.

Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.

3.1.165

Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ;

They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.

3.1.166

evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.

Mastering them, they perceive: ‘I know and see.’

3.1.167

Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.

This is the eighth dimension of mastery.

3.1.168

Aṭṭha vimokkhā.

Eight liberations:

3.1.169

Rūpī rūpāni passati.

Having physical form, they see forms.

3.1.170

Ayaṃ paṭhamo vimokkho.

This is the first liberation.

3.1.171

Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati.

Not perceiving physical form internally, they see forms externally.

3.1.172

Ayaṃ dutiyo vimokkho.

This is the second liberation.

3.1.173

Subhanteva adhimutto hoti.

They’re focused only on beauty.

3.1.174

Ayaṃ tatiyo vimokkho.

This is the third liberation.

3.1.175

Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.

Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.

3.1.176

Ayaṃ catuttho vimokkho.

This is the fourth liberation.

3.1.177

Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.

Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.

3.1.178

Ayaṃ pañcamo vimokkho.

This is the fifth liberation.

3.1.179

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.

Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

3.1.180

Ayaṃ chaṭṭho vimokkho.

This is the sixth liberation.

3.1.181

Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.

3.1.182

Ayaṃ sattamo vimokkho.

This is the seventh liberation.

3.1.183

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.

Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.

3.1.184

Ayaṃ aṭṭhamo vimokkho.

This is the eighth liberation.

3.1.185

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

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

3.1.186

tattha sabbeheva saṅgāyitabbaṃ …pe… atthāya hitāya sukhāya devamanussānaṃ.

You should all recite these in concert.