Dasuttarasutta 2.2: 9. Nava dhammā

2.2.1

Nava dhammā bahukārā …pe… nava dhammā sacchikātabbā.

Nine things are helpful, etc.

2.2.2

Katame nava dhammā bahukārā?

What nine things are helpful?

2.2.3

Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati, samāhite citte yathābhūtaṃ jānāti passati, yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccati.

Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.

2.2.4

Ime nava dhammā bahukārā.

2.2.5

Katame nava dhammā bhāvetabbā?

What nine things should be developed?

2.2.6

Nava pārisuddhipadhāniyaṅgāni—

Nine factors of trying to be pure.

2.2.7

sīlavisuddhi pārisuddhipadhāniyaṅgaṃ, cittavisuddhi pārisuddhipadhāniyaṅgaṃ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṃ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṃ, maggāmaggañāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, paññāvisuddhi pārisuddhipadhāniyaṅgaṃ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṃ.

The factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of what is the path and what is not the path, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.

2.2.8

Ime nava dhammā bhāvetabbā.

2.2.9

Katame nava dhammā pariññeyyā?

What nine things should be completely understood?

2.2.10

Nava sattāvāsā—

Nine abodes of sentient beings.

2.2.11

santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.

There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.

2.2.12

Ayaṃ paṭhamo sattāvāso.

This is the first abode of sentient beings.

2.2.13

Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.

There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.

2.2.14

Ayaṃ dutiyo sattāvāso.

This is the second abode of sentient beings.

2.2.15

Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.

There are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.

2.2.16

Ayaṃ tatiyo sattāvāso.

This is the third abode of sentient beings.

2.2.17

Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.

There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.

2.2.18

Ayaṃ catuttho sattāvāso.

This is the fourth abode of sentient beings.

2.2.19

Santāvuso, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā.

There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.

2.2.20

Ayaṃ pañcamo sattāvāso.

This is the fifth abode of sentient beings.

2.2.21

Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.

There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.

2.2.22

Ayaṃ chaṭṭho sattāvāso.

This is the sixth abode of sentient beings.

2.2.23

Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.

There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.

2.2.24

Ayaṃ sattamo sattāvāso.

This is the seventh abode of sentient beings.

2.2.25

Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.

There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.

2.2.26

Ayaṃ aṭṭhamo sattāvāso.

This is the eighth abode of sentient beings.

2.2.27

Santāvuso, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpagā.

There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.

2.2.28

Ayaṃ navamo sattāvāso.

This is the ninth abode of sentient beings.

2.2.29

Ime nava dhammā pariññeyyā.

2.2.30

Katame nava dhammā pahātabbā?

What nine things should be given up?

2.2.31

Nava taṇhāmūlakā dhammā—

Nine things rooted in craving.

2.2.32

taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.

Craving gives rise to searching. Searching gives rise to gaining material things. Gaining material things gives rise to evaluation. Evaluation gives rise to desire and lust. Desire and lust gives rise to attachment. Attachment gives rise to ownership. Ownership gives rise to stinginess. Stinginess gives rise to safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, backbiting, and lies.

2.2.33

Ime nava dhammā pahātabbā.

2.2.34

Katame nava dhammā hānabhāgiyā?

What nine things make things worse?

2.2.35

Nava āghātavatthūni:

Nine grounds for resentment.

2.2.36

‘anatthaṃ me acarī’ti āghātaṃ bandhati,

Thinking: ‘They did wrong to me,’ you harbor resentment.

2.2.37

‘anatthaṃ me caratī’ti āghātaṃ bandhati,

Thinking: ‘They are doing wrong to me’ …

2.2.38

‘anatthaṃ me carissatī’ti āghātaṃ bandhati;

‘They will do wrong to me’ …

2.2.39

‘piyassa me manāpassa anatthaṃ acarī’ti āghātaṃ bandhati …pe…

‘They did wrong by someone I love’ …

2.2.40

‘anatthaṃ caratī’ti āghātaṃ bandhati …pe…

‘They are doing wrong by someone I love’ …

2.2.41

‘anatthaṃ carissatī’ti āghātaṃ bandhati;

‘They will do wrong by someone I love’ …

2.2.42

‘appiyassa me amanāpassa atthaṃ acarī’ti āghātaṃ bandhati …pe…

‘They helped someone I dislike’ …

2.2.43

‘atthaṃ caratī’ti āghātaṃ bandhati …pe…

‘They are helping someone I dislike’ …

2.2.44

‘atthaṃ carissatī’ti āghātaṃ bandhati.

Thinking: ‘They will help someone I dislike,’ you harbor resentment.

2.2.45

Ime nava dhammā hānabhāgiyā.

2.2.46

Katame nava dhammā visesabhāgiyā?

What nine things lead to distinction?

2.2.47

Nava āghātapaṭivinayā:

Nine ways to get rid of resentment.

2.2.48

‘anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;

Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.

2.2.49

‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;

Thinking: ‘They are doing wrong to me …’ …

2.2.50

‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;

‘They will do wrong to me …’ …

2.2.51

‘piyassa me manāpassa anatthaṃ acari …pe…

‘They did wrong by someone I love …’ …

2.2.52

anatthaṃ carati …pe…

‘They are doing wrong by someone I love …’ …

2.2.53

anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;

‘They will do wrong by someone I love …’ …

2.2.54

‘appiyassa me amanāpassa atthaṃ acari …pe…

‘They helped someone I dislike …’ …

2.2.55

atthaṃ carati …pe…

‘They are helping someone I dislike …’ …

2.2.56

atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti.

Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.

2.2.57

Ime nava dhammā visesabhāgiyā.

2.2.58

Katame nava dhammā duppaṭivijjhā?

What nine things are hard to comprehend?

2.2.59

Nava nānattā—

Nine kinds of diversity.

2.2.60

dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, vedanānānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ (…).

Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.

2.2.61

Ime nava dhammā duppaṭivijjhā.

2.2.62

Katame nava dhammā uppādetabbā?

What nine things should be produced?

2.2.63

Nava saññā—

Nine perceptions:

2.2.64

asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.

the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away.

2.2.65

Ime nava dhammā uppādetabbā.

2.2.66

Katame nava dhammā abhiññeyyā?

What nine things should be directly known?

2.2.67

Nava anupubbavihārā—

Nine progressive meditations.

2.2.68

idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

2.2.69

Vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharati.

second absorption …

2.2.70

Pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati.

third absorption …

2.2.71

Sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati.

fourth absorption.

2.2.72

Sabbaso rūpasaññānaṃ samatikkamā …pe… 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.

2.2.73

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.

2.2.74

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.

2.2.75

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.

2.2.76

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.

2.2.77

Ime nava dhammā abhiññeyyā.

2.2.78

Katame nava dhammā sacchikātabbā?

What nine things should be realized?

2.2.79

Nava anupubbanirodhā—

Nine progressive cessations.

2.2.80

paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti,

For someone who has attained the first absorption, sensual perceptions have ceased.

2.2.81

dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti,

For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.

2.2.82

tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti,

For someone who has attained the third absorption, rapture has ceased.

2.2.83

catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti,

For someone who has attained the fourth absorption, breathing has ceased.

2.2.84

ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti,

For someone who has attained the dimension of infinite space, the perception of form has ceased.

2.2.85

viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti,

For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.

2.2.86

ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti,

For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.

2.2.87

nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti,

For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.

2.2.88

saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti.

For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.

2.2.89

Ime nava dhammā sacchikātabbā.

2.2.90

Iti ime navuti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

So these ninety things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.