Dasuttarasutta 2.1.1-209

2.1.1

Aṭṭha dhammā bahukārā …pe… aṭṭha dhammā sacchikātabbā.

Eight things are helpful, etc.

2.1.2

Katame aṭṭha dhammā bahukārā?

What eight things are helpful?

2.1.3

Aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattanti.

There are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired.

2.1.4

Katame aṭṭha?

What eight?

2.1.5

Idhāvuso, bhikkhu satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca.

It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect.

2.1.6

Ayaṃ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

This is the first cause.

2.1.7

Taṃ kho pana satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:

When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions:

2.1.8

‘idaṃ, bhante, kathaṃ?

‘Why, sir, does it say this?

2.1.9

Imassa ko attho’ti?

What does that mean?’

2.1.10

Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.

Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.

2.1.11

Ayaṃ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya bhāvanāya pāripūriyā saṃvattati.

This is the second cause.

2.1.12

Taṃ kho pana dhammaṃ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.

After hearing that teaching they perfect withdrawal of both body and mind.

2.1.13

Ayaṃ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

This is the third cause.

2.1.14

Puna caparaṃ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.

Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

2.1.15

Ayaṃ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

This is the fourth cause.

2.1.16

Puna caparaṃ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

2.1.17

Ayaṃ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

This is the fifth cause.

2.1.18

Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

2.1.19

Ayaṃ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

This is the sixth cause.

2.1.20

Puna caparaṃ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. Cirakatampi cirabhāsitampi saritā anussaritā.

Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

2.1.21

Ayaṃ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

This is the seventh cause.

2.1.22

Puna caparaṃ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati:

Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates.

2.1.23

‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo;

‘Such is form, such is the origin of form, such is the disappearance of form.

2.1.24

iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo;

Such is feeling, such is the origin of feeling, such is the disappearance of feeling.

2.1.25

iti saññā iti saññāya samudayo iti saññāya atthaṅgamo;

Such is perception, such is the origin of perception, such is the disappearance of perception.

2.1.26

iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo;

Such are choices, such is the origin of choices, such is the disappearance of choices.

2.1.27

iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.

Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’

2.1.28

Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

This is the eighth cause.

2.1.29

Ime aṭṭha dhammā bahukārā.

2.1.30

Katame aṭṭha dhammā bhāvetabbā?

What eight things should be developed?

2.1.31

Ariyo aṭṭhaṅgiko maggo seyyathidaṃ—

The noble eightfold path, that is:

2.1.32

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.

2.1.33

Ime aṭṭha dhammā bhāvetabbā.

2.1.34

Katame aṭṭha dhammā pariññeyyā?

What eight things should be completely understood?

2.1.35

Aṭṭha lokadhammā—

Eight worldly conditions:

2.1.36

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.

2.1.37

Ime aṭṭha dhammā pariññeyyā.

2.1.38

Katame aṭṭha dhammā pahātabbā?

What eight things should be given up?

2.1.39

Aṭṭha micchattā—

Eight wrong ways:

2.1.40

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.

2.1.41

Ime aṭṭha dhammā pahātabbā.

2.1.42

Katame aṭṭha dhammā hānabhāgiyā?

What eight things make things worse?

2.1.43

Aṭṭha kusītavatthūni.

Eight grounds for laziness.

2.1.44

Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti,

Firstly, a mendicant has some work to do.

2.1.45

tassa evaṃ hoti:

They think:

2.1.46

‘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.’

2.1.47

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.

2.1.48

Idaṃ paṭhamaṃ kusītavatthu.

This is the first ground for laziness.

2.1.49

Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti.

Furthermore, a mendicant has done some work.

2.1.50

Tassa evaṃ hoti:

They think:

2.1.51

‘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.’

2.1.52

So nipajjati, na vīriyaṃ ārabhati …pe…

They lie down, and don’t rouse energy …

2.1.53

idaṃ dutiyaṃ kusītavatthu.

This is the second ground for laziness.

2.1.54

Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti.

Furthermore, a mendicant has to go on a journey.

2.1.55

Tassa evaṃ hoti:

They think:

2.1.56

‘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.’

2.1.57

So nipajjati, na vīriyaṃ ārabhati …pe…

They lie down, and don’t rouse energy …

2.1.58

idaṃ tatiyaṃ kusītavatthu.

This is the third ground for laziness.

2.1.59

Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.

Furthermore, a mendicant has gone on a journey.

2.1.60

Tassa evaṃ hoti:

They think:

2.1.61

‘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.’

2.1.62

So nipajjati, na vīriyaṃ ārabhati …pe…

They lie down, and don’t rouse energy …

2.1.63

idaṃ catutthaṃ kusītavatthu.

This is the fourth ground for laziness.

2.1.64

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.

2.1.65

Tassa evaṃ hoti:

They think:

2.1.66

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmī’ti …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 tired and unfit for work. I’d better have a lie down.’…

2.1.67

idaṃ pañcamaṃ kusītavatthu.

This is the fifth ground for laziness.

2.1.68

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.

2.1.69

Tassa evaṃ hoti:

They think:

2.1.70

‘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, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’…

2.1.71

So nipajjati …pe…

They lie down, and don’t rouse energy …

2.1.72

idaṃ chaṭṭhaṃ kusītavatthu.

This is the sixth ground for laziness.

2.1.73

Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho, tassa evaṃ hoti:

Furthermore, a mendicant feels a little sick. They think:

2.1.74

‘uppanno kho me ayaṃ appamattako ābādho atthi kappo nipajjituṃ, handāhaṃ nipajjāmī’ti.

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

2.1.75

So nipajjati …pe…

They lie down, and don’t rouse energy …

2.1.76

idaṃ sattamaṃ kusītavatthu.

This is the seventh ground for laziness.

2.1.77

Puna caparaṃ, āvuso, bhikkhu gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā.

Furthermore, a mendicant has recently recovered from illness.

2.1.78

Tassa evaṃ hoti:

They think:

2.1.79

‘ahaṃ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā.

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

2.1.80

Tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmī’ti.

2.1.81

So nipajjati …pe…

They lie down, and don’t rouse energy …

2.1.82

idaṃ aṭṭhamaṃ kusītavatthu.

This is the eighth ground for laziness.

2.1.83

Ime aṭṭha dhammā hānabhāgiyā.

2.1.84

Katame aṭṭha dhammā visesabhāgiyā?

What eight things lead to distinction?

2.1.85

Aṭṭha ārambhavatthūni.

Eight grounds for arousing energy.

2.1.86

Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti, tassa evaṃ hoti:

Firstly, a mendicant has some work to do. They think:

2.1.87

‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasikātuṃ, 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.’

2.1.88

So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

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

2.1.89

Idaṃ paṭhamaṃ ārambhavatthu.

This is the first ground for arousing energy.

2.1.90

Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti.

Furthermore, a mendicant has done some work.

2.1.91

Tassa evaṃ hoti:

They think:

2.1.92

‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasikātuṃ, 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.’…

2.1.93

idaṃ dutiyaṃ ārambhavatthu.

This is the second ground for arousing energy.

2.1.94

Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti.

Furthermore, a mendicant has to go on a journey.

2.1.95

Tassa evaṃ hoti:

They think:

2.1.96

‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi …pe…

‘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.’…

2.1.97

idaṃ tatiyaṃ ārambhavatthu.

This is the third ground for arousing energy.

2.1.98

Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.

Furthermore, a mendicant has gone on a journey.

2.1.99

Tassa evaṃ hoti:

They think:

2.1.100

‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasikātuṃ, 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.’…

2.1.101

idaṃ catutthaṃ ārambhavatthu.

This is the fourth ground for arousing energy.

2.1.102

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.

2.1.103

Tassa evaṃ hoti:

They think:

2.1.104

‘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.’…

2.1.105

idaṃ pañcamaṃ ārambhavatthu.

This is the fifth ground for arousing energy.

2.1.106

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.

2.1.107

Tassa evaṃ hoti:

They think:

2.1.108

‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.

‘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.’…

2.1.109

Tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi …pe…

2.1.110

idaṃ chaṭṭhaṃ ārambhavatthu.

This is the sixth ground for arousing energy.

2.1.111

Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.

Furthermore, a mendicant feels a little sick.

2.1.112

Tassa evaṃ hoti:

They think:

2.1.113

‘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.’…

2.1.114

idaṃ sattamaṃ ārambhavatthu.

This is the seventh ground for arousing energy.

2.1.115

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

Furthermore, a mendicant has recently recovered from illness.

2.1.116

Tassa evaṃ hoti:

They think:

2.1.117

‘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.’

2.1.118

So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

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

2.1.119

Idaṃ aṭṭhamaṃ ārambhavatthu.

This is the eighth ground for arousing energy.

2.1.120

Ime aṭṭha dhammā visesabhāgiyā.

2.1.121

Katame aṭṭha dhammā duppaṭivijjhā?

What eight things are hard to comprehend?

2.1.122

Aṭṭha akkhaṇā asamayā brahmacariyavāsāya.

Eight lost opportunities for spiritual practice.

2.1.123

Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.

Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.

2.1.124

Ayañca puggalo nirayaṃ upapanno hoti.

But that individual has been reborn in hell.

2.1.125

Ayaṃ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.

This is the first lost opportunity for spiritual practice.

2.1.126

Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.

Furthermore, a Realized One has arisen in the world …

2.1.127

Ayañca puggalo tiracchānayoniṃ upapanno hoti.

But that individual has been reborn in the animal realm.

2.1.128

Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya.

This is the second lost opportunity for spiritual practice.

2.1.129

Puna caparaṃ …pe…

Furthermore, a Realized One has arisen in the world …

2.1.130

pettivisayaṃ upapanno hoti.

But that individual has been reborn in the ghost realm.

2.1.131

Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya.

This is the third lost opportunity for spiritual practice.

2.1.132

Puna caparaṃ …pe…

Furthermore, a Realized One has arisen in the world …

2.1.133

aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti.

But that individual has been reborn in one of the long-lived orders of gods.

2.1.134

Ayaṃ catuttho akkhaṇo asamayo brahmacariyavāsāya.

This is the fourth lost opportunity for spiritual practice.

2.1.135

Puna caparaṃ …pe…

Furthermore, a Realized One has arisen in the world …

2.1.136

paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.

But that individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go.

2.1.137

Ayaṃ pañcamo akkhaṇo asamayo brahmacariyavāsāya.

This is the fifth lost opportunity for spiritual practice.

2.1.138

Puna caparaṃ …pe…

Furthermore, a Realized One has arisen in the world …

2.1.139

ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano:

And an individual is reborn in a central country. But they have wrong view and distorted perspective:

2.1.140

‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.

‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

2.1.141

Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.

This is the sixth lost opportunity for spiritual practice.

2.1.142

Puna caparaṃ …pe…

Furthermore, a Realized One has arisen in the world …

2.1.143

ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.

And an individual is reborn in a central country. But they’re witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said.

2.1.144

Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya.

This is the seventh lost opportunity for spiritual practice.

2.1.145

Puna caparaṃ …pe…

Furthermore, a Realized One has not arisen in the world …

2.1.146

ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.

so there is no teaching of the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But an individual is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said.

2.1.147

Ayaṃ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.

This is the eighth lost opportunity for spiritual practice.

2.1.148

Ime aṭṭha dhammā duppaṭivijjhā.

2.1.149

Katame aṭṭha dhammā uppādetabbā?

What eight things should be produced?

2.1.150

Aṭṭha mahāpurisavitakkā—

Eight thoughts of a great man.

2.1.151

appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa.

‘This teaching is for those of few wishes, not those of many wishes.

2.1.152

Santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa.

It’s for the contented, not those who lack contentment.

2.1.153

Pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa.

It’s for the secluded, not those who enjoy company.

2.1.154

Āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa.

It’s for the energetic, not the lazy.

2.1.155

Upaṭṭhitasatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa.

It’s for the mindful, not the unmindful.

2.1.156

Samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa.

It’s for those with immersion, not those without immersion.

2.1.157

Paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassa.

It’s for the wise, not the witless.

2.1.158

Nippapañcassāyaṃ dhammo, nāyaṃ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā.

This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’

2.1.159

Katame aṭṭha dhammā abhiññeyyā?

What eight things should be directly known?

2.1.160

Aṭṭha abhibhāyatanāni—

Eight dimensions of mastery.

2.1.161

ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—

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

2.1.162

evaṃsaññī hoti.

2.1.163

Idaṃ paṭhamaṃ abhibhāyatanaṃ.

This is the first dimension of mastery.

2.1.164

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.’

2.1.165

evaṃsaññī hoti.

2.1.166

Idaṃ dutiyaṃ abhibhāyatanaṃ.

This is the second dimension of mastery.

2.1.167

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

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

2.1.168

evaṃsaññī hoti.

2.1.169

Idaṃ tatiyaṃ abhibhāyatanaṃ.

This is the third dimension of mastery.

2.1.170

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

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

2.1.171

evaṃsaññī hoti.

2.1.172

Idaṃ catutthaṃ abhibhāyatanaṃ.

This is the fourth dimension of mastery.

2.1.173

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.

2.1.174

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.

2.1.175

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.’

2.1.176

Idaṃ pañcamaṃ abhibhāyatanaṃ.

This is the fifth dimension of mastery.

2.1.177

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.

2.1.178

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.

2.1.179

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.’

2.1.180

Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

This is the sixth dimension of mastery.

2.1.181

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.

2.1.182

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.

2.1.183

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.’

2.1.184

Idaṃ sattamaṃ abhibhāyatanaṃ.

This is the seventh dimension of mastery.

2.1.185

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.

2.1.186

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.

2.1.187

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.’

2.1.188

Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.

This is the eighth dimension of mastery.

2.1.189

Ime aṭṭha dhammā abhiññeyyā.

2.1.190

Katame aṭṭha dhammā sacchikātabbā?

What eight things should be realized?

2.1.191

Aṭṭha vimokkhā—

Eight liberations.

2.1.192

rūpī rūpāni passati.

Having physical form, they see forms.

2.1.193

Ayaṃ paṭhamo vimokkho.

This is the first liberation.

2.1.194

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati.

Not perceiving physical form internally, someone see forms externally.

2.1.195

Ayaṃ dutiyo vimokkho.

This is the second liberation.

2.1.196

Subhanteva adhimutto hoti.

They’re focused only on beauty.

2.1.197

Ayaṃ tatiyo vimokkho.

This is the third liberation.

2.1.198

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.

2.1.199

Ayaṃ catuttho vimokkho.

This is the fourth liberation.

2.1.200

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.