Dīgha Nikāya
The Longs Basket
Sutta 34
Das'Uttara Suttantaṃ
Ten-by-Ten-by-Ten
Translated from the Pāḷi
by
Michael M. Olds
Translator's Note:
This sutta is very similar to DN 33 in that it is a catalog of various units of the Dhamma organized by way of the number of items in the unit. It becomes a form of mental gymnastics by imposing on the structure that it be limited to ten sets fitted within 10 specific concepts: — so that section 1 is 10 units of one item each, each dealing with concepts 1-10; the second is 10 units of 2 items each, each dealing with concepts 1-10; on up to 10 units of 10 items each, each dealing with concepts 1-10.
Once upon a time the Lucky Man,
Campā-town revisiting,
Gaggara Lake shore,
with a large band of bhikkhus,
some five hundred bhikkhus.
There then Old-man Sāriputta addressed the beggars gathered round:
"Friends, beggars!"
And the beggars responding "Friend!",
Old-man Sāriputta said this:
In a ten-by-ten-by-ten progression
I will teach you Dhamma
for attaining Nibbāna
for bringing an end to pain,
for liberation from all bonds.
§
Ones
[2][rhyt] [1] One thing, friends, is of much help,
[2] one thing is to be developed,
[3] one thing is to be thoroughly realized,
[4] one thing is to be let go,
[5] one thing is conducive to loss,
[6] one thing is conducive to excellence,
[7] one thing is difficult to see,
[8] one thing should be produced,
[9] one thing is higher knowledge,
[10] one thing is to be experienced personally.
■
[1] What one thing is of much help?
Being without carelessness in skillful things.
This is one thing of much help.
[2] What one thing is to be developed?
Minding the body accompanied by the agreeable.
This is one thing to be developed.
[3] What one thing is to be thoroughly realized?
The corrupting influences are bound up in contact.
This is one thing to be thoroughly realized.
[4] What one thing is to be let go?
The madness: 'I am'.
This is one thing to be let go.
[5] What one thing is coducive to loss?
Not tracing things back to their point of origin.
This is one thing coducive to loss.
[6] What one thing is conducive to excellence?
Tracing things back to their point of origin.
This is one thing conducive to excellence.
[7] What one thing is difficult to see?
The immediacy of the results of serenity of heart.
This is one thing difficult to penetrate.
[8] What one thing should be produced?
Unshakable knowledge.
This is one thing that should be produced.
[9] What one thing is higher knowledge?
All beings live on, on food.
This is one thing that is higher knowledge.
[10] What one thing is to be experienced personally?
Unshakable freedom of heart.
This is one thing to be experienced personally.
These are ten things,
living truths,
realistic,
genuine
not fake,
no misrepresentation,
of the consummate Getter-of-the-Getting
the highest-self-awakened one.
§
Twos
[3][rhyt] [1] Two things, friends, are of much help,
[2] two things are to be developed,
[3] two things are to be thoroughly realized,
[4] two things are to be let go,
[5] two things are conducive to loss,
[6] two things are conducive to excellence,
[7] two things are difficult to see,
[8] two things should be produced,
[9] two things are higher knowledge,
[10] two things should be experienced personally.
■
[1] What two things are of much help?
[1] Memory and
[2] self-awareness.
These two things are of much help.
[2] What two things are to be developed?
[1] Calm and
[2] insight.
These two things are to be developed.
[3] What two things are to be thoroughly realized?
[1] Name and
[2] form.
These two things are to be thoroughly realized.
[4] What two things are to be let go?
[1] Blindness and
[2] thirst for existence.
These two things are to be let go.
[5] What two things are conducive to loss?
[1] Roughness and
[2] bad friends.
These two things are conducive to loss.
[6] What two things are conducive to excellence?
[1] Smoothness and
[2] good friends.
These two things are conducive to excellence.
[7] What two things are difficult to see?
[1] That which is the force of or conditions for beings' corruption and
[2] that which is the force of or conditions for beings' purification.
These two things are difficult to see.
[8] What two things should be produced?
Knowing two things:
[1] knowledge of ruination
[2] knowledge of non-arising.
These two things should be produced.
[9] What two things are higher knowledge?
Two characteristics:
[1] the characteristics of that which is own-made, and
[2] the characteristics of that which is not own-made.
These two things are higher knowledge.
[10] What two things should be experienced personally?
[1] Vision and
[2] freedom.
These two things should be experienced personally.
These are twenty things,
living truths,
realistic,
genuine
not fake,
no misrepresentation,
of the consummate Getter-of-the-Getting
the highest-self-awakened one.
§
Threes
[4][rhyt] [1] Three things, friends, are of much help,
[2] three things are to be developed,
[3] three things are to be thoroughly realized,
[4] three things are to be let go,
[5] three things are conducive to loss,
[6] three things are conducive to excellence,
[7] three things are difficult to see,
[8] three things should be produced,
[9] three things are higher knowledge,
[10] three things should be experienced personally.
■
[1] What three things are of much help?
[1] Association with good men,
[2] hearing True Dhamma,
[3] walking-the-walk of the Dhamma within the Dhamma.
These three things are of much help.
[2] What three things are to be developed?
Three forms of serenity:
[1] serenity with thinking and with pondering,
[2] serenity without thinking, but with some pondering,
[3] serenity without thinking and without pondering.
These three things are to be developed.
[3] What three things are to be thoroughly realized?
Three sensations:
[1] pleasant sensation,
[2] painful sensation,
[3] not-painful-but-not-pleasnat sensation.
These three things are to be thoroughly realized.
[4] What three things are to be let go?
Three thirsts:
[1] thirst for sense-pleasure,
[2] thirst for existence,
[3] thirst for non-existence.
These three things are to be let go.
[5] What three things are conducive to loss?
Three roots of the unskillful:
[1] the root of the unskillful that is lust,
[2] the root of the unskillful that is anger,
[3] the root of the unskillful that is confusion.
These three things are conducive to loss.
[6] What three things are conducive to excellence?
Three roots of the skillful:
[1] the root of the skillful that is being without lust,
[2] the root of the skillful that is being without anger,
[3] the root of the skillful that is being without confusion.
These three things are conducive to excellence.
[7] What three things are difficult to see?
Three dislodging elements:
[1] for dislodging desire for sense pleasures,
there is abandoning,
[2] for dislodging of forms,
there is formlessness,
[3] for dislodging of life, the own-made, the dependently self-uprisen,
there is ending.
These three things are difficult to see.
[8] What three things should be produced?
Knowledge of three things:
[1] knowledge of the past,
[2] knowledge of the future,
[3] knowledge of the present.
These three things should be produced.
[9] What three things are higher knowledge?
Three characterizations:
[1] that which is characterized by sense-desire,
[2] that which is characterized by form,
[3] that which is characterized by the formless.
These three things are higher knowledge.
[10] What three things should be experienced personally?
Three visions:
[1] knowledge and vision of past abodes,
[2] knowledge and vision of the rise and fall of beings,
[3] knowledge and vision of the destruction of the corrupting influences.
These three things should be experienced personally.
These are thirty things,
living truths,
realistic,
genuine
not fake,
no misrepresentation,
of the consummate Getter-of-the-Getting
the highest-self-awakened one.
§
Fours
[5][rhyt] [1] Four things, friends, are of much help,
[2] four things are to be developed,
[3] four things are to be thoroughly realized,
[4] four things are to be let go,
[5] four things are conducive to loss,
[6] four things are conducive to excellence,
[7] four things are difficult to see,
[8] four things should be produced,
[9] four things are higher knowledge,
[10] four things should be experienced personally.
■
[1] What four things are of much help?
Four wheels:
[1] a fit place to live,
[2] association with good men,
[3] the aspiration for self-perfection,
[4] good deeds done earlier.
These four things are of much help.
[2] What four things are to be developed?
Four settings-up of mind:
[1] Here, friends, a beggar living in the body
oversees the body,
ardent, self-aware, mindful,
putting away greed and misery,
[2] Here, friends, a beggar living in his senses
oversees the senses,
ardent, self-aware, mindful,
putting away greed and misery,
[3] Here, friends, a beggar living in the heart
oversees the mental states,
ardent, self-aware, mindful,
putting away greed and misery,
[4] Here, friends, a beggar living in the Dhamma
oversees the Dhamma,
ardent, self-aware, mindful,
putting away greed and misery.
These four things are to be developed.
[3] What four things are to be thoroughly realized?
Four foods:
[1] Edible food; solid or liquid,
[2] contact for a second,
[3] intent (heart-one-with-mind) for a third,
[4] re-knowing-knowing-knowledge for a fourth.
These four things are to be thoroughly realized.
[4] What four things are to be let go?
Four Floods:
[1] the flood of sense-pleasures,
[2] the flood of becomings,
[3] the flood of views,
[4] the flood of blindness.
These four things are to be let go.
[5] What four things are conducive to loss?
Four Yokes:
[1] the yoke that is sense-pleasure,
[2] the yoke that is becoming,
[3] the yoke that is holding to views,
[4] the yoke that is blindness.
These four things are conducive to loss.
[6] What four things are conducive to excellence?
Four unyokings:
[1] unyoking from the yoke that is sense pleasure,
[2] unyoking from the yoke that is becoming,
[3] unyoking from the yoke that is holding to views,
[4] unyoking from the yoke that is blindness.
These four things are conducive to excellence.
[7] What four things are difficult to see?
Four types of serenity:
[1] serenity partaking of decline,
[2] serenity partaking of standing still,
[3] serenity partaking of preeminence,
[4] serenity partaking of extinguishment.
These four things are difficult to see.
[8] What four things should be produced?
Four knowledges:[1]
[1] Knowledge of Dhamma,
[2] knowledge of incompleteness,
[3] knowledge of scope,
[4] common sense.
These four things should be produced.
[9] What four things are higher knowledge?
The Four Aristocrats of Truths:
[1] The aristocrat of truths concerning pain,
[2] the aristocrat of truths concerning the self-arising of pain,
[3] the aristocrat of truths concerning the ending of pain,
[4] the aristocrat of truths concerning the walk-to-walk to end pain.
These four things are higher knowledge.
[10] What four things should be experienced personally?
The Four Fruitions of Sāmaññaship:
[1] The fruit that is Stream-entry,
[2] the fruit that is Once-Returning,
[3] the fruit that is Non-Returning,
[4] the fruit that is Arahantship.
These four things should be experienced personally.
These are forty things,
living truths,
realistic,
genuine
not fake,
no misrepresentation,
of the consummate Getter-of-the-Getting
the highest-self-awakened one.
§
Fives
[6][rhyt] [1] Five things, friends, are of much help,
[2] five things are to be developed,
[3] five things are to be thoroughly realized,
[4] five things are to be let go,
[5] five things are conducive to loss,
[6] five things are conducive to excellence,
[7] five things are difficult to see,
[8] five things should be produced,
[9] five things are higher knowledge,
[10] five things should be experienced personally.
■
[1] What five things are of much help?
Five dimensions connected to making effort:
[1] Here, friends, a beggar has faith,
believing in the Tathāgata's awakening:
'This is the Lucky Man,
Arahant,
consummately Self-Awakened,
perfected in vision and conduct,
The Welcome One,
world-knower,
unsurpassed trainer of trainable men,
teacher of gods and men,
Awakened,
the Lucky Man'.
[2] He has few oppressions,
few upsets,
is possessed of smoothly assimilating digestion,
neither too cool nor too hot,
but in between,
of a sort for making effort.
[3] He has no dishonesty,
is undeceiving about himself,
is no boaster to his Teacher
or to the wise among his fellow Brahmā-farers.
[4] He lives with roused energy,
letting go of unskillful things,
taking up skillful things,
steadfast,
of steady exertion,
not putting down the undertaking of skillful things.
[5] He has wisdom,
he is wise to what leads to rise and fall,
being possessed of that aristocratic penetration
that leads to consummate destruction of pain.
These five things are of much help.
[2] What five things are to be developed?
The Five-dimensional consummate serenity:
[1] excitement-suffused,
[2] pleasure-suffused,
[3] heart-suffused,
[4] light-suffused,
[5] that with its sign directly seen before the eyes.
These five things are to be developed.
[3] What five things are to be thoroughly realized?
The Five entangled-stockpiles,
that is to say:
[1] the forms-entangled stockpile,
[2] the sense-experience-entangled stockpile,
[3] the perception-entangled stockpile,
[4] the own-making-entangled stockpile,
[5] the re-knowing-knowing-knowledge-entangled stockpile.
These five things are to be thoroughly realized.
[4] What five things are to be let go?
The Five Diversions:
[1] the diversion that is desire for sense-pleasure,
[2] the diversion that is deviance,
[3] the diversion that is lazy ways and inertia,
[4] the diversion that is fear and trembling,
[5] the diversion that is vacillation.
These five things are to be let go.
[5] What five things are conducive to loss?
Five mental sticking points:
[1] Here, beggars, a bhikkhu has perplexity,
doubt and vacillation about the Teacher
and can neither make up his mind
or find tranquillity.
This perplexity,
doubt and vacillation
concerning the Teacher
this inability to make up his mind
or find tranquillity
being the case, beggars,
a beggar's heart
is disinclined towards struggle,
devotion,
stick-to-it-ivness,
making effort.
This disinclination of the heart towards struggle,
devotion,
stick-to-it-iveness,
and making effort
is the first mental sticking point.
[2] Again, additionally beggars,
a bhikkhu has perplexity,
doubt and vacillation about the Dhamma
and can neither make up his mind
or find tranquillity.
This perplexity,
doubt and vacillation about the Dhamma
this inability to make up his mind
or find tranquillity being the case, beggars,
a beggar's heart is disinclined towards struggle,
devotion,
stick-to-it-ivness,
making effort.
This disinclination of the heart towards struggle,
devotion,
stick-to-it-iveness,
and making effort
is the second mental sticking point.
[3] Again, additionally beggars,
a bhikkhu has perplexity,
doubt and vacillation about the Saṇgha
and can neither make up his mind
or find tranquillity.
This perplexity,
doubt and vacillation concerning the Saṇgha
this inability to make up his mind
or find tranquillity being the case, beggars,
a beggar's heart is disinclined towards struggle,
devotion,
stick-to-it-ivness,
making effort.
This disinclination of the heart towards struggle,
devotion,
stick-to-it-iveness,
and making effort
is the third mental sticking point.
[4] Again, additionally beggars, a bhikkhu has perplexity,
doubt and vacillation about the way to seek
and can neither make up his mind
or find tranquillity.
This perplexity,
doubt and vacillation concerning the way to seek
this inability to make up his mind
or find tranquillity being the case, beggars,
a beggar's heart is disinclined towards struggle,
devotion,
stick-to-it-ivness,
making effort.
This disinclination of the heart towards struggle,
devotion,
stick-to-it-iveness,
and making effort
is the fourth mental sticking point.
[5] Again, additionally beggars,
a bhikkhu has anger and displeasure
with regard to his fellow Brahmā-farers,
afflicted at heart,
he is stuck.
This anger and displeasure
with regard to his fellow Brahmā-farers,
this affliction of heart,
this being stuck being the case, beggars,
a beggar's heart is disinclined towards struggle,
devotion,
stick-to-it-ivness,
making effort.
This disinclination of the heart towards struggle,
devotion,
stick-to-it-iveness,
and making effort
is the fifth mental sticking point.
These five things are conducive to loss.
[6] What five things are conducive to excellence?
The Five Forces:
[1] the force of faith,
[2] the force of energy,
[3] the force of memory,
[4] the force of serenity,
[5] the force of wisdom.
These five things are conducive to excellence.
[7] What five things are difficult to see?
Five aspects of dislodging:
[1] Here friends, a beggar studying sense-desire
does not take sense desires to heart,
is not satisfied with,
does not linger on,
does not find release from sense-desires.
But when a beggar studies letting go,
he takes letting go to heart,
is satisfied with,
lingers on,
finds release in letting go.
Getting such state of mind well developed,
well established,
well freed from sensuality,
so that, truly disconnected
and free from those reverberations of sensuality
that may reappear,
the consuming passions
of the corrupting influences destroyed,
there is no experience of such sensations.
This is called the dislodging of sensuality.
[2] Again, additionally, friends,
a beggar studying anger,
does not take anger to heart,
is not satisfied with,
does not linger on,
does not find release from anger.
But when a beggar studies non-anger,
he takes non-anger to heart,
is satisfied with,
lingers on,
finds release in non-anger.
Getting such state of mind well developed,
well established,
well freed from anger,
so that, truly disconnected
and free from those reverberations of anger
that may reappear,
the consuming passions
of the corrupting influences destroyed,
there is no experience of such sensations.
This is called the dislodging of anger.
[3] Again, additionally, friends,
a beggar studying violence,
does not take violence to heart,
is not satisfied with,
does not linger on,
does not find release from violence.
But when a beggar studies non-violence,
he takes non-violence to heart,
is satisfied with,
lingers on,
finds release in non-violence.
Getting such state of mind well developed,
well established,
well freed from violence,
so that, truly disconnected
and free from those reverberations of violence
that may reappear,
the consuming passions
of the corrupting influences destroyed,
there is no experience of such sensations.
This is called the dislodging of violence.
[4] Again, additionally, friends,
a beggar studying form,
does not take form to heart,
is not satisfied with,
does not linger on,
does not find release from form.
But when a beggar studies formlessness,
he takes formlessness to heart,
is satisfied with,
lingers on,
finds release in formlessness.
Getting such state of mind well developed,
well established,
well freed from form,
so that, truly disconnected
and free from those reverberations of form
that may reappear,
the consuming passions
of the corrupting influences destroyed,
there is no experience of such sensations.
This is called the dislodging of form.
[5] Again, additionally, friends,
a beggar studying own-body,
does not take own-body to heart,
is not satisfied with,
does not linger on,
does not find release from own-body.
But when a beggar studies own-body's ending,
he takes own-body's ending to heart,
is satisfied with,
lingers on,
finds release in own-body's ending.
Getting such state of mind well developed,
well established,
well freed from own-body,
so that, truly disconnected
and free from those reverberations of own-body
that may reappear,
the consuming passions
of the corrupting influences destroyed,
there is no experience of such sensations.
This is called the dislodging of own-body.
These five things are difficult to see.
[8] What five things should be produced?
The five things known in consummate serenity.
[1] Thinking:
'This serenity arises as happiness in the present and
will have pleasant results in the future,'
such knowledge arises as personal experience.
[2] Thinking:
'This serenity is Aristocratic, not carnal,'
such knowledge arises as personal experience.
[3] Thinking:
'This serenity is not given flight by a bad person,'
such knowledge arises as personal experience.
[4] Thinking:
'This serenity is tranquil,
exalted,
has gained repose,
reached the development of concentration,
and is not own-made — deprecated — objectionable,'
such knowledge arises as personal experience.
[5] Thinking:
'Additionally then, this "I", minding,
enters upon this serenity,
minding, emerges,'
such knowledge arises as personal experience.
These five things should be produced.
[9] What five things are higher knowledge?
Five situational opportunities for freedom:
[1] Here, friends, a beggar is taught Dhamma by the Master
or by some other esteemed fellow in the Brahmā life.
In whatever way he is taught by the Master
or by some esteemed fellow in the Brahmā life,
he manages to attain the experience,
and understand the idea.
Delight is born
from this experience
and from this understanding.
From such delight
there is born enthusiasm;
enthusiastic in mind,
the body is calmed,
calmed in body
he experiences pleasure,
pleased at heart he has serenity.
This is the first situational opportunity for freedom.
[2] Again, further than that, though a beggar has not had Dhamma taught to him by the Master
or by some other esteemed fellow in the Brahmā life,
by teaching others Dhamma,
he has come to memorize what he has heard.
As he has come to memorize Dhamma
as he has heard it,
by teaching it to others,
he manages to attain the experience,
and understand the idea.
Delight is born
from this experience
and from this understanding.
From such delight
there is born enthusiasm;
enthusiastic in mind,
the body is calmed,
calmed in body
he experiences pleasure,
pleased at heart he has serenity.
This is the second situational opportunity for freedom.
[3] Again, further than that, though a beggar has not had Dhamma taught to him by the Master
or by some other esteemed fellow in the Brahmā life,
nor does he teach others Dhamma,
he rehearses the Dhamma
he has heard and remembered.
As he rehearses the Dhamma
he has heard and remembered,
he manages to attain the experience,
and understand the idea.
Delight is born
from this experience
and from this understanding.
From such delight
there is born enthusiasm;
enthusiastic in mind,
the body is calmed,
calmed in body
he experiences pleasure,
pleased at heart he has serenity.
This is the third situational opportunity for freedom.
[4] Again, further than that, though a beggar has not had Dhamma taught to him by the Master
or by some other esteemed fellow in the Brahmā life,
nor does he teach others Dhamma,
nor does he rehearse the Dhamma
he has heard and remembered it,
he thinks over and re-examines Dhamma
and attains mental detachment.
As he thinks over and re-examines Dhamma
and attains mental detachment,
he manages to attain the experience,
and understand the idea.
Delight is born
from this experience
and from this understanding.
From such delight
there is born enthusiasm;
enthusiastic in mind,
the body is calmed,
calmed in body
he experiences pleasure,
pleased at heart he has serenity.
This is the fourth situational opportunity for freedom.
[5] Again, further than that, though a beggar has not had Dhamma taught to him by the Master
or by some other esteemed fellow in the Brahmā life,
nor does he teach others Dhamma,
nor does he rehearse the Dhamma
he has heard and remembered it,
nor does he think over and re-examine Dhamma
and attain mental detachment
he has a good mastery of some mark of serenity
in which he has mentally well trained himself,
which is well-grasped,
well penetrated by wisdom.
As a result of his mastery of some mark of serenity
in which he has mentally well trained himself,
which is well-grasped,
well penetrated by wisdom,
he manages to attain the experience,
and understand the idea.
Delight is born
from this experience
and from this understanding.
From such delight
there is born enthusiasm;
enthusiastic in mind,
the body is calmed,
calmed in body
he experiences pleasure,
pleased at heart he has serenity.
This is the fifth situational opportunity for freedom.
These five things are higher knowledge.
[10] What five things should be experienced personally?
Five Dhamma-groupings:
[1] the ethics group,
[2] the serenity group,
[3] the wisdom group,
[4] the freedom group,
[5] the knowledge and vision of freedom group.
These five things should be experienced personally.
These are fifty things,
living truths,
realistic,
genuine
not fake,
no misrepresentation,
of the consummate Getter-of-the-Getting
the highest-self-awakened one.
§
Sixes
[7][rhyt] [1] Six things, friends, are of much help,
[2] six things are to be developed,
[3] six things are to be thoroughly realized,
[4] six things are to be let go,
[5] six things are conducive to loss,
[6] six things are conducive to excellence,
[7] six things are difficult to see,
[8] six things should be produced,
[9] six things are higher knowledge,
[10] six things should be experienced personally.
■
[1] What six things are of much help?
Six Things making for concord:
[1] Here friends, a beggar makes manifest
both openly and in private,
friendliness in bodily acts
to those with whom he fares the Brahmā-life.
This is a thing of concord,
making for affection,
making for respect,
non-dispute,
non-violence,
concourse,
conducive to development of unity.
[2] Again, additionally friends, a beggar makes manifest
both openly and in private,
friendliness in acts of speech
to those with whom he fares the Brahmā-life.
This is a thing of concord,
making for affection,
making for respect,
non-dispute,
non-violence,
concourse,
conducive to development of unity.
[3] Again, additionally friends, a beggar makes manifest
both openly and in private,
friendliness in acts of mind
to those with whom he fares the Brahmā-life.
This is a thing of concord,
making for affection,
making for respect,
non-dispute,
non-violence,
concourse,
conducive to development of unity.
[4] Again, additionally friends, a beggar,
whatever is gained in accordance with Dhamma,
acquired in accordance with Dhamma,
that is ethically acquired,
even down to whatever has gone into the bowl,
that thing gained
is not eaten or enjoyed
without sharing
with those with whom he fares the Brahmā life.
This is a thing of concord,
making for affection,
making for respect,
non-dispute,
non-violence,
concourse,
conducive to development of unity.
[5] Again, additionally friends, a beggar lives
with those with whom he fares the Brahmā-life
practicing both openly and in private
that ethical behavior that is intact,
unruptured,
unspotted,
unbruised,
unwarped,
praised by the wise,
uncorrupted,
that evolves into serenity.
This is a thing of concord,
making for affection,
making for respect,
non-dispute,
non-violence,
concourse,
conducive to development of unity.
[6] Again, additionally friends,
a beggar lives with those with whom he fares the Brahmā-life
practicing both openly and in private
in accordance with whatever he has got
of those Aristocratic views
that lead the follower thereof
to the consummate destruction of pain.
This is a thing of concord,
making for affection,
making for respect,
non-dispute,
non-violence,
concourse,
conducive to development of unity.
These six things are of much help.
[2] What six things are to be developed?
Six places to focus recollection:
[1] Recollection of the Buddha,
[2] Recollection of the Dhamma,
[3] Recollection of the Saṇgha,
[4] Recollection of Ethical Culture,
[5] Recollection of Generosity,
[6] Recollection of the Gods.
These six things are to be developed.
[3] What six things are to be thoroughly realized?
Six internal realms:
[1] The realm of the eye,
[2] the realm of the ear,
[3] the realm of the nose,
[4] the realm of the tongue,
[5] the realm of the body,
[6] the realm of the mind.
These six things are to be thoroughly realized.
[4] What six things are to be let go?
Six bodies of thirst:
[1] Thirst for forms,
[2] thirst for sounds,
[3] thirst for scents,
[4] thirst for tastes,
[5] thirst for contact,
[6] thirst for Dhamma.
These six things are to be let go.
[5] What six things are conducive to loss?
Six demonstrations of disrespect:
[1] Here friends, a beggar lives without respect for and deference to the Master,
[2] he lives without respect for and deference to the Dhamma,
[3] he lives without respect for and deference to the Saṇgha,
[4] he lives without respect for and deference to the training,
[5] he lives without respect for and deference to non-carelessness,
[6] he lives without respect for and deference to the dictates of hospitality.
These six things are conducive to loss.
[6] What six things are conducive to excellence?
Six demonstrations of respect:
[1] Here friends, a beggar lives with respect for and deference to the Master,
[2] he lives with respect for and deference to the Dhamma,
[3] he lives with respect for and deference to the Saṇgha,
[4] he lives with respect for and deference to the training,
[5] he lives with respect for and deference to non-carelessness,
[6] he lives with respect for and deference to the dictates of hospitality.
These six things are conducive to excellence.
[7] What six things are difficult to see?
Six elements of dislodging:
[1] Here friends a beggar says this:
'I have become freed-in-heart, friends
by making much of,
making a vehicle of,
making a foundation of,
practicing and mastering
friendliness,
yet anger continues to rise up
and take hold of my heart.'
At that, he should be spoken to in such a way as this:
'You should not say this.
This should not be said thus, friend,
the Bhagavā would be scandalized,
and it is not something that is "well done"
to have scandalized the Bhagavā,
nor would the Bhagavā say this.
The Bhagavā would not say
such a baseless and impossible thing.
This making much of,
making a vehicle of,
making a foundation of,
practicing and mastering
friendliness
that brings about freedom-in-heart
and having anger continue to rise up
and take hold of the heart
is a thing that cannot be.
It is, friend,
just this cultivation
of freedom-of-heart through friendliness
that dislodges anger.'
[2] Here friends a beggar says this:
'I have become freed-in-heart, friends
by making much of,
making a vehicle of,
making a foundation of,
practicing and mastering
sympathy,
yet cruelty continues to rise up
and take hold of my heart.'
At that, he should be spoken to in such a way as this:
'You should not say this.
This should not be said thus, friend,
the Bhagavā would be scandalized,
and it is not something that is "well done"
to have scandalized the Bhagavā,
nor would the Bhagavā say this.
The Bhagavā would not say
such a baseless and impossible thing.
This making much of,
making a vehicle of,
making a foundation of,
practicing and mastering
sympathy
that brings about freedom-in-heart
and having cruelty continue to rise up
and take hold of the heart
is a thing that cannot be.
It is, friend,
just this cultivation
of freedom-of-heart through Sympathy
that dislodges cruelty.'
[3] Here friends a beggar says this:
'I have become freed-in-heart, friends
by making much of,
making a vehicle of,
making a foundation of,
practicing and mastering
empathy,
yet dislike continues to rise up
and take hold of my heart.'
At that, he should be spoken to in such a way as this:
'You should not say this.
This should not be said thus, friend,
the Bhagavā would be scandalized,
and it is not something that is "well done"
to have scandalized the Bhagavā,
nor would the Bhagavā say this.
The Bhagavā would not say
such a baseless and impossible thing.
This making much of,
making a vehicle of,
making a foundation of,
practicing and mastering
empathy
that brings about freedom-in-heart
and having dislike continue to rise up
and take hold of the heart
is a thing that cannot be.
It is, friend,
just this cultivation
of freedom-of-heart through Empathy
that dislodges dislike.'
[4] Here friends a beggar says this:
'I have become freed-in-heart, friends
by making much of,
making a vehicle of,
making a foundation of,
practicing and mastering
detachment,
yet lust continues to rise up
and take hold of my heart.'
At that, he should be spoken to in such a way as this:
'You should not say this.
This should not be said thus, friend,
the Bhagavā would be scandalized,
and it is not something that is "well done"
to have scandalized the Bhagavā,
nor would the Bhagavā say this.
The Bhagavā would not say
such a baseless and impossible thing.
This making much of,
making a vehicle of,
making a foundation of,
practicing and mastering
detachment
that brings about freedom-in-heart
and having lust continue to rise up
and take hold of the heart
is a thing that cannot be.
It is, friend,
just this cultivation
of freedom-of-heart through detachment
that dislodges lust.'
[5] Here friends a beggar says this:
'I have become freed-in-heart, friends
by making much of,
making a vehicle of,
making a foundation of,
practicing and mastering
signlessness,
yet recollected signs continues to rise up
and take hold of my heart.'
At that, he should be spoken to in such a way as this:
'You should not say this.
This should not be said thus, friend,
the Bhagavā would be scandalized,
and it is not something that is "well done"
to have scandalized the Bhagavā,
nor would the Bhagavā say this.
The Bhagavā would not say
such a baseless and impossible thing.
This making much of,
making a vehicle of,
making a foundation of,
practicing and mastering
signlessness
that brings about freedom-in-heart
and having recollected signs continue to rise up
and take hold of the heart
is a thing that cannot be.
It is, friend,
just this cultivation
of freedom-of-heart through Signlessness
that dislodges recollected signs.'
[6] Here friends a beggar says this:
'"I am"' this gone in me,
"I am this" is not something I even consider,
yet wavering,
questions of how? ... how?
rise up,
pierce,
and take hold of my heart.'
At that, he should be spoken to in such a way as this:
'You should not say this.
This should not be said thus, friend,
the Bhagavā would be scandalized,
and it is not something that is "well done"
to have scandalized the Bhagavā,
nor would the Bhagavā say this.
The Bhagavā would not say
such a baseless and impossible thing.
This state where "I am" is gone,
where "I am this"
is not something that is even considered,
yet where wavering,
questions of how? ... how?
rise up,
pierce,
and take hold of the heart
is a thing that cannot be.
It is, friend, just this state
where "I am" is gone,
that dislodges being pierced by wavering
and questions of how? ... how?'
These six things are difficult to see.
[8] What six things should be produced?
Six Habits of Stable Detachment:
[1] Here friends a beggar
seeing an object with the eye
neither goes sweet on it
nor gets upset,
but living detached
remains stable.
[2] Hearing a sound with the ear
he neither goes sweet on it
nor gets upset,
but living detached
remains stable.
[3] Smelling a scent with the nose,
he neither goes sweet on it
nor gets upset,
but living detached
remains stable.
[4] Tasting a flavor with the tongue,
he neither goes sweet on it
nor gets upset,
but living detached
remains stable.
[5] Feeling a contact with the body,
he neither goes sweet on it
nor gets upset,
but living detached
remains stable.
[6] Conscious of Dhamma with the mind,
he neither goes sweet on it
nor gets upset,
but living detached
remains stable.
These six things should be produced.
[9] What six are known through higher knowledge?
Six unsurpassables:
[1] The unsurpassable sight,
[2] the unsurpassable "hearing",
[3] the unsurpassable gain,
[4] the unsurpassable training,
[5] the unsurpassable service,
[6] the unsurpassable memory.
These six things are higher knowledge.
[10] What six things should be experienced personally?
The Six Higher Knowledges:
[1] Here, friends, a beggar exercises various sorts of psychic power:
Being one
becoming many,
being many
becoming one.
Manifest here,
transported beyond,
transported through walls,
transported through fortifications unsticking,
going whithersoever as if in space.
Jumping into and out of the earth
as though in water;
going on water without parting it
as though on solid ground.
Going through space cross-legged
like a bird on the wing.
Touching and feeling with the hand
the Moon and Sun,
as great and powerful as they are.
Turning up in the body
even in the Brahmā world.'
[2] With the divine Ear,
purified beyond that of ordinary men
he hears both sounds:
that of humans, and
that of the gods
far and near.
[3] With mind encompassing mind,
he knows the hearts of other beings,
of other men.
Of a lustful heart, he knows:
"This is a lustful heart."
Of a lust-free heart, he knows:
"This is a lust-free heart."
Of a hateful heart, he knows:
"This is a hateful heart."
Of a hate-free heart, he knows:
"This is a hate-free heart."
Of a clogged up heart, he knows:
"This is a clogged up heart."
Of an unclogged heart, he knows:
"This is an unclogged heart."
Of an deranged heart, he knows:
"This is a deranged heart."
Of a balanced heart, he knows:
"This is a balanced heart."
Of a constricted heart, he knows:
"This is a constricted heart."
Of an unconstricted heart, he knows:
"This is an unconstricted heart."
Of a state of heart that is less than superior, he knows:
"This is a state of heart that is less than superior.'
Of a state of heart that is superior, he knows:
"This state of heart is nothing less than superior.'
Of useless heart, he knows:
"This is a useless heart."
Of a beneficial heart, he knows:
"This is a beneficial heart."
Of a heart that is not free, he knows:
"This is a heart that is not free."
Of a heart that is freed, he knows:
"This is a heart that is freed."'
[4] He recollects not just one arrangement of previous inhabitations.
For example:
Just one birth,
just two births,
just three births,
just four births,
just five births,
just ten births,
just twenty births,
just thirty births,
just forty births,
just fifty births,
or one hundred births in all,
or a thousand births in all,
or a hundred-thousand births in all,
not just one evolution of a kappa,
not just one devolution of a kappa,
not just one evolution and devolution of a kappa.
That there —:
Of such a name
of such a clan
of such color
of such food
of such experience of pleasure and pain,
of such coming to life's end.
Shifting away from that,
re-appearing elsewhere.
In that habitation —:
Of such a name
of such a clan
of such color
of such food
of such experience of pleasure and pain,
of such coming to life's end.
Shifting away from that reborn here.
Thus with its makeup in detail,
the recollecting of not just one arrangement
of previous inhabitations.'
[5] With purified godlike sight
he knows of beings
their shifting away, re-appearance,
being left behind, advancing,
their beauty, their ugliness,
their experiencing of pleasure,
experiencing of pain,
according to their intentional deeds:
"For sure these good beings were
committed to injurious bodily conduct,
committed to injurious verbal conduct,
committed to injurious mental conduct,
denigrated Aristocrats,
held misguided views,
were committed to behavior in accordance with misguided views,
for upon the break up of the body after death
they have arisen in states of woe,
pain,
punishment,
Niraya Hell.
For sure these good beings were
committed to beneficial bodily conduct,
committed to beneficial verbal conduct,
committed to beneficial mental conduct,
spoke well of Aristocrats,
were of high view,
were committed to behavior in accordance with high view,
for upon the break up of the body after death
they have arisen in worlds of heavenly pleasures."'
[6] With the destruction of the corrupting influences
he sees for himself,
with his own higher powers,
in this seen thing,
and rises up into and inhabits
a corrupting-influence-free
freedom of heart and
a freedom of wisdom.
These six things should be experienced personally.
These are sixty things,
living truths,
realistic,
genuine
not fake,
no misrepresentation,
of the consummate Getter-of-the-Getting
the highest-self-awakened one.
§
Sevens
[8][rhyt] [1] Seven things, friends, are of much help,
[2] seven things are to be developed,
[3] seven things are to be thoroughly realized,
[4] seven things are to be let go,
[5] seven things are conducive to loss,
[6] seven things are conducive to excellence,
[7] seven things are difficult to see,
[8] seven things should be produced,
[9] seven things are higher knowledge,
[10] seven things should be experienced personally.
■
[1] What seven things are of much help?
Seven Aristocratic Treasures:
[1] The treasure of faith,
[2] the treasure of ethical culture,
[3] the treasure of fear of blame,
[4] the treasure of sense of shame,
[5] the treasure of being well read,
[6] the treasure of generosity,
[7] the treasure of wisdom.
These seven things are of much help.
[2] What seven things are to be developed?
Satta sambojjh'aṇgā:
[1] The mind dimension of self-awakening,
[2] the Dhamma-research dimension of self-awakening,
[3] the energy dimension of self-awakening,
[4] the enthusiasm dimension of self-awakening,
[5] the impassivity dimension of self-awakening,
[6] the serenity dimension of self-awakening,
[7] the detachment dimension of self-awakening.
These seven things are to be developed.
[3] What seven things
are to be thoroughly realized?
Seven Footholds of re-knowing-knowing-knowledge:
[1] There are beings, friends,
diverse in body,
diverse in perception
such as man,
some gods
and some on the path to ruin.
This is the first foothold of re-knowing-knowing-knowledge.
[2] There are beings, friends,
diverse in body,
similar in perception,
such as the gods in the Brahmā group.
This is the second foothold of re-knowing-knowing-knowledge.
[3] There are beings, friends,
similar in body,
diverse in perception,
such as the gods of the Abhassara.
This is the third foothold of re-knowing-knowing-knowledge.
[4] There are beings, friends,
similar in body
and similar in perception,
such as the gods of the Subhakiṇhā.
This is the fourth foothold of re-knowing-knowing-knowledge.
[5] There are beings, friends
that, passing past all perception of forms,
leaving behind perception of reaction,
averting the mind from perception of diversity,
thinking:
'Unending is space,'
experience the Realm of Space.
This is the fifth foothold of re-knowing-knowing-knowledge.
[6] There are beings, friends
that, wholly passing past the Realm of Space,
thinking:
'Unending is re-knowing-knowing-knowledge,'
experience the Realm of re-knowing-knowing-knowledge.
This is the sixth foothold of re-knowing-knowing-knowledge.
[7] There are beings, friends
that, wholly passing past the Realm of re-knowing-knowing-knowledge,
thinking:
'There is nothing,'
experience the Realm Where There are No Things to be Had There.
This is the seventh foothold of re-knowing-knowing-knowledge.
These seven things
are to be thoroughly realized.
[4] What seven things are to be let go?
Seven Residual Inclinations:
[1] The residual inclination to lust for sense pleasures,
[2] the residual inclination to react,
[3] the residual inclination to views,
[4] the residual inclination to vacillation,
[5] the residual inclination to pride,
[6] the residual inclination to lust after existence,
[7] the residual inclination to blindness.
These seven things are to be let go.
[5] What seven things are conducive to loss?
Seven Going Against True Dhamma:
[1] Here friends a beggar is without faith,
[2] is without sense of shame,
[3] is without fear of blame,
[4] is of little learning,
[5] is lazy,
[6] is absent-minded,
[7] is lacking in wisdom.
These seven things are conducive to loss.
[6] What seven things are conducive to excellence?
Seven that are True Dhamma:
[1] Here friends a beggar has faith,
[2] has sense of shame,
[3] has fear of blame,
[4] has much learning,
[5] is energetic,
[6] has set up Mind,
[7] has wisdom.
These seven things are conducive to excellence.
[7] What seven things are difficult to see?
Seven Dhammas of the Good Man:
[1] Here friends a beggar has knowledge of Dhamma,
[2] has knowledge of the goal,
[3] has knowledge of the self,
[4] has knowledge of measure,
[5] has knowledge of timing,
[6] has knowledge of classes of men,
[7] has knowledge of individuals.
These seven things are difficult to see.
[8] What seven things should be produced?
Seven Perceptions:
[1] Perception of transience,
[2] perception of not-self,
[3] perception of the repulsive,
[4] perception of danger,
[5] perception of letting go,
[6] perception of dispassion,
[7] perception of ending.
These seven things should be produced.
[9] What seven things are higher knowledge?
Seven characteristics of distinction:
[1] Here friends a beggar has a great desire to undertake training,
and likes the workout
undertaking the training involves.
[2] He has a great desire to get down the Dhamma
and likes the workout
getting down the Dhamma involves.
[3] He has a great desire to control his wishes
and likes the workout
controlling his wishes involves.
[4] He has a great desire for retirement in seclusion
and likes the workout
retirement in seclusion involves.
[5] He has a great desire for the arousing of energy
and likes the workout
arousing energy involves.
[6] He has a great desire for mental discipline
and likes the workout
mental discipline involves.
[7] He has a great desire for penetrating view
and likes the workout
penetrating view involves.
These seven things are higher knowledge.
[10] What seven things should be experienced personally?
The Seven Powers of One Who Has Destroyed the Corrupting Influences:
[1] Here, beggars, a beggar
who has destroyed the corrupting influences
has with consummate wisdom
well seen as it is,
that all that is own-made is transient.
This, friends, for the beggar who has destroyed the corrupting influences
having with consummate wisdom
well seen as it is,
that all that is own-made is transient
is a power of one who has destroyed the corrupting influences,
whereby he may think:
"Destroyed are the Corrupting Influences in me."
[2] Again, deeper than that, friends,
a beggar who has destroyed the corrupting influences
has with consummate wisdom
well seen as it is,
that sense-pleasures are like a pit of burning charcoal.
This, friends, for the beggar who has destroyed the corrupting influences
having with consummate wisdom
well seen as it is,
that sense-pleasures are like a pit of burning charcoal
is a power of one who has destroyed the corrupting influences,
whereby he may think:
"Destroyed are the Corrupting Influences in me."
[3] Again, deeper than that, friends,
in a beggar who has destroyed the corrupting influences
the heart inclines to solitude
slops towards solitude
bends towards solitude
stands on solitude,
finds delight in retirement,
and has taken the life
from all things serving as bases
for the corrupting influences.
This, friends, for the beggar who has destroyed the corrupting influences
having with consummate wisdom
well seen as it is,
that sense-pleasures are like a pit of burning charcoal
is a power of one who has destroyed the corrupting influences,
whereby he may think:
"Destroyed are the Corrupting Influences in me."
[4] Again, deeper than that, friends,
in a beggar who has destroyed the corrupting influences
the four settings-up of mind
have been developed,
well developed.
This, friends, for the beggar who has destroyed the corrupting influences
having with consummate wisdom
well seen as it is,
that sense-pleasures are like a pit of burning charcoal
is a power of one who has destroyed the corrupting influences,
whereby he may think:
"Destroyed are the Corrupting Influences in me."
[5] Again, deeper than that, friends,
in a beggar who has destroyed the corrupting influences
the five forces
have been developed,
well developed.
This, friends, for the beggar who has destroyed the corrupting influences
having with consummate wisdom
well seen as it is,
that sense-pleasures are like a pit of burning charcoal
is a power of one who has destroyed the corrupting influences,
whereby he may think:
"Destroyed are the Corrupting Influences in me."
[6] Again, deeper than that, friends,
in a beggar who has destroyed the corrupting influences
the seven dimensions of awakening
have been developed,
well developed.
This, friends, for the beggar who has destroyed the corrupting influences
having with consummate wisdom
well seen as it is,
that sense-pleasures are like a pit of burning charcoal
is a power of one who has destroyed the corrupting influences,
whereby he may think:
"Destroyed are the Corrupting Influences in me."
[7] Again, deeper than that, friends,
in a beggar who has destroyed the corrupting influences
the Aristocratic Multi-dimensional High Way
has been developed,
well developed.
This, friends, for the beggar who has destroyed the corrupting influences
having with consummate wisdom
well seen as it is,
that sense-pleasures are like a pit of burning charcoal
is a power of one who has destroyed the corrupting influences,
whereby he may think:
"Destroyed are the Corrupting Influences in me."
These seven things should be experienced personally.
These are seventy things,
living truths,
realistic,
genuine
not fake,
no misrepresentation,
of the consummate Getter-of-the-Getting
the highest-self-awakened one.
§
Eights
[9][rhyt] [1] Eight things, friends, are of much help,
[2] eight things are to be developed,
[3] eight things are to be thoroughly realized,
[4] eight things are to be let go,
[5] eight things are conducive to loss,
[6] eight things are conducive to excellence,
[7] eight things are difficult to see,
[8] eight things should be produced,
[9] eight things are higher knowledge,
[10] eight things should be experienced personally.
[1] What eight things are of much help?
The eight forces,
eight conditions,
which are conducive to attaining
wisdom in the higher godly life,
to attaining
the not yet attained,
to gaining the development,
increase,
completion,
and advantages
of what is attained.
What eight?
[1] Here friends, a beggar lives near the Master,
or someone standing in the place
of a teacher of the godly life
who is already established in
fear of blame
and sense of shame —
someone in whom he can place affection
and respect.
This is the first force,
the first condition
which is conducive to attaining
wisdom in the higher godly life,
to attaining,
the not yet attained,
to gaining the development,
increase,
completion,
and advantages,
of what is attained.
[2] Then further, while living near the Master,
or someone standing in the place
of a teacher of the godly life
who is already established in
fear of blame
and sense of shame —
someone in whom he can place affection
and respect
from time to time approaches his teacher
to ask a question
pose a question,
saying:
'How is this?
What is the point of this?'
To him the elders reveal the unrevealed
explain the unexplained,
and in many ways drive out
his standing doubts and perplexities.
This is the second force,
the second condition
which is conducive to attaining
wisdom in the higher godly life,
to attaining,
the not yet attained,
to gaining the development,
increase,
completion,
and advantages,
of what is attained.
[3] Then further,
having thus listened to Dhamma
he achieves a two-fold aloofness:
that of body,
and that of heart.
This is the third force,
the third condition
which is conducive to attaining
wisdom in the higher godly life,
to attaining,
the not yet attained,
to gaining the development,
increase,
completion,
and advantages,
of what is attained.
[4] And then again, friends, a beggar has ethics,
he lives training himself
in the training of the Pātimokkha
is down with[2] pasturing in good conduct
seeing danger in minute errors,
he undertakes to train in the trainee's path.
This is the fourth force,
the fourth condition
which is conducive to attaining
wisdom in the higher godly life,
to attaining,
the not yet attained,
to gaining the development,
increase,
completion,
and advantages,
of what is attained.
[5] And then again, friends, a beggar has heard much,
bears in mind what he has heard,
stores up what he has heard.
That Dhamma,
helpful in the beginning,
helpful in the middle,
helpful at the end
elucidating the entirely purified godly life
with sense and form
entirely-in alignment —
of such Dhamma
he has heard much,
he has born in mind
rehearsed,
collected,
carefully examined
well penetrated by 'seeing'.
This is the fifth force,
the fifth condition
which is conducive to attaining
wisdom in the higher godly life,
to attaining,
the not yet attained,
to gaining the development,
increase,
completion,
and advantages,
of what is attained.
[6] And again, friends, deeper than that,
a beggar lives with aroused energy,
having abandoned unskillful things,
and undertaking the skillful,
persevering in strong-effort,
not rejecting skillful things.
This is the sixth force,
the sixth condition
which is conducive to attaining
wisdom in the higher godly life,
to attaining,
the not yet attained,
to gaining the development,
increase,
completion,
and advantages,
of what is attained.
[7] And again, friends, a beggar has mind,
excellent mastery of memory,
able to remember
exactly what was done and said long ago.
This is the seventh force,
the seventh condition
which is conducive to attaining
wisdom in the higher godly life,
to attaining,
the not yet attained,
to gaining the development,
increase,
completion,
and advantages,
of what is attained.
[8] And further, friends, deeper than that,
a beggar, lives observing
the resumption and abeyance
of the five grasped-after stockpiles, so:
[1] 'This is form,
this is the self-arising of form,
this is the settling down of form.
[2] This is sensation,
this is the self-arising of sensation,
this is the settling down of sensation.
[3] This is perception,
this is the self-arising of perception,
this is the settling down of perception.
[4] This is own-making,
this is the self-arising of own-making,
this is the settling down of own-making.
[5] This is re-knowing-knowing-knowledge,
this is the self-arising of re-knowing-knowing-knowledge,
this is the settling down of re-knowing-knowing-knowledge.'
This is the eighth force,
the eighth condition
which is conducive to attaining
wisdom in the higher godly life,
to attaining,
the not yet attained,
to gaining the development,
increase,
completion,
and advantages,
of what is attained.
These eight things are of much help.
[2] What eight things are to be developed?
The Aristocratic Eight-Dimensional High Way
That is:
[1] Consummate view,
[2] consummate principles,
[3] consummate speech,
[4] consummate works,
[5] consummate lifestyle,
[6] consummate self-control,
[7] consummate mind,
[8] consummate serenity.
These eight things are to be developed.
[3] What eight things are to be thoroughly realized?
The eight worldly states:
[1] Gain and
[2] loss,
[3] honor and
[4] dishonor,
[5] praise and
[6] blame,
[7] pleasure and
[8] pain
These eight things are to be thoroughly realized.
[4] What eight things are to be let go?
The Eight Misguidances:
[1] Misguided-view,
[2] Misguided-principles,
[3] Misguided-speech,
[4] Misguided-works,
[5] Misguided-lifestyle,
[6] mistaken-self-control,
[7] Misguided-mind,
[8] Misguided-serenity.
These eight things are to be let go.
[5] What eight things are conducive to loss?
Eight foundations of laziness:
[1] Here friends, a beggar has some work that needs to be done.
In this case he thinks:
'There is some work that needs to be done by me,
but this work surely will result in a body get'n tired.
Well then! I will just lie down.'
So lying down,
he does not energize get-up-and-go
for the attaining of the unattained,
for the accomplishment of what should be accomplished,
for the seeing with his own eyes
what can be seen with one's own eyes.
This is the first foundation of laziness.
[2] Again, additionally friends, a beggar has finished some work.
In this case he thinks:
'I have finished this work,
this work sure has resulted in a body get'n tired.
Well then! I will just lie down.'
So lying down,
he does not energize get-up-and-go
for the attaining of the unattained,
for the accomplishment of what should be accomplished,
for the seeing with his own eyes
what can be seen with one's own eyes.
This is the second foundation of laziness.
[3] Again, additionally friends,
a beggar has some Way to go.
In this case he thinks:
'I have some ways to go,
this Way surely will result in a body get'n tired.
Well then! I will just lie down.'
So lying down,
he does not energize get-up-and-go
for the attaining of the unattained,
for the accomplishment of what should be accomplished,
for the seeing with his own eyes
what can be seen with one's own eyes.
This is the third foundation of laziness.
[4] Again, additionally friends,
a beggar has gone some ways.
In this case he thinks:
'I have come some ways,
this Way sure has resulted in a body get'n tired.
Well then! I will just lie down.'
So lying down,
he does not energize get-up-and-go
for the attaining of the unattained,
for the accomplishment of what should be accomplished,
for the seeing with his own eyes
what can be seen with one's own eyes.
This is the fourth foundation of laziness.
[5] Again, additionally friends,
a beggar walking his beggar's rounds
in village or market town
does not get either rough or excellent food
sufficient to fulfill his needs.
In this case he thinks:
'I have walked my beggar's rounds
in village and market town
and have not got either rough or excellent food
sufficient to fulfill my needs,
this surely has got'n a body tired
and unfit for work.
Well then! I will just lie down.'
So lying down,
he does not energize get-up-and-go
for the attaining of the unattained,
for the accomplishment of what should be accomplished,
for the seeing with his own eyes
what can be seen with one's own eyes.
This is the fifth foundation of laziness.
[6] Again, additionally friends,
a beggar walking his beggar's rounds
in village or market town
does get either rough or excellent food
sufficient to fulfill his needs.
In this case he thinks:
'I have walked my beggar's rounds
in village and market town
and have got either rough or excellent food
sufficient to fulfill my needs,
thus my belly has become heavy
like the sixth month, methinks.
This surely has got'n a body tired
and unfit for work.
Well then! I will just lie down.'
So lying down,
he does not energize get-up-and-go
for the attaining of the unattained,
for the accomplishment of what should be accomplished,
for the seeing with his own eyes
what can be seen with one's own eyes.
This is the sixth foundation of laziness.
[7] Again, additionally friends,
a beggar is experiencing some slight sickness.
In this case he thinks:
'Some slight sickness has arisen in me,
this being the case,
it is proper that I lie down.
Well then! I will just lie down.'
So lying down,
he does not energize get-up-and-go
for the attaining of the unattained,
for the accomplishment of what should be accomplished,
for the seeing with his own eyes
what can be seen with one's own eyes.
This is the seventh foundation of laziness.
[8] Again, additionally friends,
a beggar has recovered from sickness,
has been recovered from that sickness for a while.
In this case he thinks:
'I have recovered from sickness,
have recovered from sickness recently,
this being the case
a body is debilitated
and unfit for work.
Well then! I will just lie down.'
So lying down,
he does not energize get-up-and-go
for the attaining of the unattained,
for the accomplishment of what should be accomplished,
for the seeing with his own eyes
what can be seen with one's own eyes.
This is the eighth foundation of laziness.
These eight things are conducive to loss.
[6] What eight things are conducive to excellence?
Eight foundations for get-up-and-go:
[1] Here friends, a beggar has some work that needs to be done.
In this case he thinks:
'There is some work that needs to be done by me,
and this will not make it easy
to investigate the Buddha's system.
Well then! Let me energize get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with my own eyes
what can be seen with one's own eyes!'
So he energizes get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with his own eyes
what can be seen with one's own eyes.
This is the first foundation for get-up-and-go.
[2] Again, additionally friends,
a beggar has finished some work.
In this case he thinks:
'I have finished this work,
but because of this work
I could not investigate the Buddha's system.
Well then! Let me energize get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with my own eyes
what can be seen with one's own eyes!'
So he energizes get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with his own eyes
what can be seen with one's own eyes.
This is the second foundation for get-up-and-go.
[3] Again, additionally friends,
a beggar has some Way to go.
In this case he thinks:
'I have some trip to make,
this trip will not make it easy
to investigate the Buddha's system.
Well then! Let me energize get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with my own eyes
what can be seen with one's own eyes!'
So he energizes get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with his own eyes
what can be seen with one's own eyes.
This is the third foundation for get-up-and-go.
[4] Again, additionally friends,
a beggar has made some trip.
In this case he thinks:
'I have made this trip
and because of this trip
I could not investigate the Buddha's system.
Well then! Let me energize get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with my own eyes
what can be seen with one's own eyes!'
So he energizes get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with his own eyes
what can be seen with one's own eyes.
This is the fourth foundation for get-up-and-go.
[5] Again, additionally friends,
a beggar walking his beggar's rounds in village or market town
does not get either rough or excellent food
sufficient to fulfill his needs.
In this case he thinks:
'I have walked my beggar's rounds
in village and market town
and have not got either rough or excellent food
sufficient to fulfill my needs,
this body surely has got'n light and fit for work.
Well then! Let me energize get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with my own eyes
what can be seen with one's own eyes!'
So he energizes get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with his own eyes
what can be seen with one's own eyes.
This is the fifth foundation for get-up-and-go.
[6] Again, additionally friends,
a beggar walking his beggar's rounds
in village or market town
does get either rough or excellent food
sufficient to fulfill his needs.
In this case he thinks:
'I have walked my beggar's rounds
in village and market town
and have got either rough or excellent food
sufficient to fulfill my needs,
thus a body has become powerful
and fit for work.
Well then! Let me energize get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with my own eyes
what can be seen with one's own eyes!'
So he energizes get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with his own eyes
what can be seen with one's own eyes.
This is the sixth foundation for get-up-and-go.
[7] Again, additionally friends,
a beggar is experiencing some slight sickness.
In this case he thinks:
'Some slight sickness has arisen in me
and I know if it gets established
it might get worse.
Well then! Let me energize get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with my own eyes
what can be seen with one's own eyes!'
So he energizes get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with his own eyes
what can be seen with one's own eyes.
This is the seventh foundation for get-up-and-go.
[8] Again, additionally friends,
a beggar has recovered from sickness,
has been recovered from that sickness for a while.
In this case he thinks:
'I have recovered from sickness,
have recovered from sickness recently,
and I know this sickness might return.
Well then! Let me energize get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with my own eyes
what can be seen with one's own eyes!'
So he energizes get-up-and-go
for the attainment of the unattained,
the accomplishment of what should be accomplished,
the seeing with his own eyes
what can be seen with one's own eyes.
This is the eighth foundation for get-up-and-go.
These eight things are conducive to excellence.
[7] What eight things are difficult to see?
Eight unlucky situations when it comes to taking on the Brahmā-life.
[1] Here friends, a Tathāgata arises in the world,
an Arahant #1 High Awakened One,
and Dhamma is taught
leading to calm,
leading to complete putting down of bondage,
to the self-awakening proclaimed by the Welcome One;
and a being is at this time
reborn in Niraya.
This is the first unlucky situation
when it comes to taking on the Brahmā-life.
[2] Again, additionally friends,
a Tathāgata arises in the world,
an Arahant #1 High Awakened One,
and Dhamma is taught
leading to calm,
leading to complete putting down of bondage,
to the self-awakening proclaimed by the Welcome One;
and a being is at this time
reborn in an animal birth.
This is the second unlucky situation
when it comes to taking on the Brahmā-life.
[3] Again, additionally friends,
a Tathāgata arises in the world,
an Arahant #1 High Awakened One,
and Dhamma is taught
leading to calm,
leading to complete putting down of bondage,
to the self-awakening proclaimed by the Welcome One;
and a being is at this time
reborn in the Ghostly Garb.
This is the third unlucky situation
when it comes to taking on the Brahmā-life.
[4] Again, additionally friends,
a Tathāgata arises in the world,
an Arahant #1 High Awakened One,
and Dhamma is taught
leading to calm,
leading to complete putting down of bondage,
to the self-awakening proclaimed by the Welcome One;
and a being is at this time
reborn among long-lived gods.
This is the fourth unlucky situation
when it comes to taking on the Brahmā-life.
[5] Again, additionally friends,
a Tathāgata arises in the world,
an Arahant #1 High Awakened One,
and Dhamma is taught
leading to calm,
leading to complete putting down of bondage,
to the self-awakening proclaimed by the Welcome One;
and a being has at this time got rebirth
in the incomprehensible
foreign-tongued frontier provinces
where there is no finding
either male or female bhikkhus or layman.
This is the fifth unlucky situation
when it comes to taking on the Brahmā-life.
[6] Again, additionally friends,
a Tathāgata arises in the world,
an Arahant #1 High Awakened One,
and Dhamma is taught
leading to calm,
leading to complete putting down of bondage,
to the self-awakening proclaimed by the Welcome One;
and a being has at this time
got rebirth in the central provinces,
but he is of mistaken views,
his seeing warped,
thinking:
'There is no giving;
there is no making of offerings,
there is no having paid homage,
there is no fruition or result
of intentional deeds,
whether well or badly done,
there is not "This world,"
there is not "A world hereafter,"
there is not mother,
there is not father,
there are no spontaneously arising beings,
there is no Shaman or Brahmān
who has got the Highest,
who having attained the highest
can explain this world
and the world beyond
from personal experience of super-powers.'
This is the sixth unlucky situation
when it comes to taking on the Brahmā-life.
[7] Again, additionally friends,
a Tathāgata arises in the world,
an Arahant #1 High Awakened One,
and Dhamma is taught
leading to calm,
leading to complete putting down of bondage,
to the self-awakening proclaimed by the Welcome One;
and a being has at this time
got rebirth in the central provinces,
but he is a stupid,
slack-jawd driveler,
without ability to recognize
the well- from the badly said.
This is the seventh unlucky situation
when it comes to taking on the Brahmā-life.
[8] Again, additionally friends,
a being is born in the central provinces,
and he is smart,
no slack-jawd driveler,
able to recognize the well- from the badly said,
but at this time
no Tathāgata has arisen in the world,
no Arahant #1 High Awakened One,
and no Dhamma is taught
leading to calm,
leading to complete putting down of bondage,
to the self-awakening proclaimed by the Welcome One.
This is the eighth unlucky situation
when it comes to taking on the Brahmā-life.
These eight things are difficult to see.
[8] What eight things should be produced?
The Eight Thoughts of a Great Man:
[1] "A thing for those who are of small wishes, this is,
not a thing for those of great wishes.
[2] A thing for those who are contented, this is,
not a thing for those of discontentment.
[3] A thing for those who are retiring, this is,
not a thing for those who take pleasure in community.
[4] A thing for those who seize at energy, this is,
not a thing for those who are cozy.
[5] A thing for those who have set up mind, this is,
not a thing for those who are absent-minded.
[6] A thing for those who are serene, this is,
not a thing for those who are not serene.
[7] A thing for the wise, this is,
not a thing for the stupid.
[8] A thing for the undistracted, this is,
for one loving the undistracted,
not a thing for the distracted,
for one loving distractions."
These eight things should be produced.
[9] What eight things are higher knowledge?
The Eight Spheres of Mastery:
[1] Perceiving internal form,
one sees external forms as discrete,
beautiful or ugly.
Mastering such,
he thus perceives:
'I know, I see'
This is the first sphere of mastery.
[2] Perceiving internal form,
one sees external forms as measureless,
beautiful or ugly.
Mastering such,
he thus perceives:
'I know, I see'
This is the second sphere of mastery.
[3] Perceiving the internally formless
one sees external forms as discrete,
beautiful or ugly.
Mastering such,
he thus perceives:
'I know, I see'
This is the third sphere of mastery.
[4] Perceiving the internally formless
one sees external forms as measureless,
beautiful or ugly.
Mastering such,
he thus perceives:
'I know, I see'
This is the fourth sphere of mastery.
[5] Perceiving the internally formless
one sees external forms as blue,
blue in color,
seen as blue,
shimmering blue.
In the same way as the flax-flower is blue
blue in color,
seen as blue,
shimmering blue.
Further, in the same way as Benares muslin
smoothed on both sides is blue
blue in color,
seen as blue,
shimmering blue.
Even so one, perceiving the internally formless
one sees external forms as blue,
blue in color,
seen as blue,
shimmering blue.
Mastering such,
he thus perceives:
'I know, I see'
This is the fifth sphere of mastery.
[6] Perceiving the internally formless
one sees external forms as yellow,
yellow in color,
seen as yellow,
shimmering yellow.
In the same way as pterospermum acerifolium is yellow
yellow in color,
seen as yellow,
shimmering yellow.
Further, in the same way as Benares muslin
smoothed on both sides is yellow
yellow in color,
seen as yellow,
shimmering yellow.
Even so one, perceiving the internally formless
one sees external forms as yellow,
yellow in color,
seen as yellow,
shimmering yellow.
Mastering such,
he thus perceives:
'I know, I see'
This is the sixth sphere of mastery.
[7] Perceiving the internally formless
one sees external forms as blood-red,
blood-red in color,
seen as blood-red,
shimmering blood-red.
In the same way as pentapetes_phoenicea is blood-red
blood-red in color,
seen as blood-red,
shimmering blood-red.
Further, in the same way as Benares muslin
smoothed on both sides is blood-red
blood-red in color,
seen as blood-red,
shimmering blood-red.
Even so one, perceiving the internally formless
one sees external forms as blood-red,
blood-red in color,
seen as blood-red,
shimmering blood-red.
Mastering such,
he thus perceives:
'I know, I see'
This is the seventh sphere of mastery.
[8] Perceiving the internally formless
one sees external forms as white,
white in color,
seen as white,
shimmering white.
In the same way as the medicine-star is white
white in color,
seen as white,
shimmering white.
Further, in the same way as Benares muslin
smoothed on both sides is white
white in color,
seen as white,
shimmering white.
Even so one, perceiving the internally formless
one sees external forms as white,
white in color,
seen as white,
shimmering white.
Mastering such,
he thus perceives:
'I know, I see'
This is the eighth sphere of mastery.
These eight things are higher knowledge.
[10] What eight things should be experienced personally?
Eight Releases:
[1] Seeing the form of the formed.
This is the first release.
[2] Perceiving personal form one sees external forms.
This is the second release.
[3] Thinking "How pure!" he is intent on that.
This is the third release.
[4] Elevating himself above all perceptions of form,
allowing perceptions of resistance to subside,
not scrutinizing perceptions of diversity,
thinking:
'Un-ending is space.'
he enters into and makes a habitat of
the Dimension of Space.
This is the fourth release.
[5] Elevating himself completely above the Dimension of Space,
thinking:
'Un-ending is re-knowing-knowing-knowledge.'
he enters into and makes a habitat of
the Dimension of re-knowing-knowing-knowledge.
This is the fifth release.
[6] Elevating himself completely above the Dimension of re-knowing-knowing-knowledge,
thinking:
'There is nothing.'
he enters into and makes a habitat of
the Dimension of No Things to be Had There.
This is the sixth release.
[7] Elevating himself completely above the Dimension of No Things to be Had There
he enters into and makes a habitat of
the Dimension of Neither-perception-nor-non-perception.
This is the seventh release.
[8] Elevating himself completely above the Dimension of Neither-perception-nor-non-perception,
he enters into and makes a habitat of
the ending of perception and sense-experience.
This is the eighth release.
These eight things should be experienced personally.
These are eighty things,
living truths,
realistic,
genuine
not fake,
no misrepresentation,
of the consummate Getter-of-the-Getting
the highest-self-awakened one.
§
Nines
[10][rhyt] [1] Nine things, friends, are of much help,
[2] nine things are to be developed,
[3] nine things are to be thoroughly realized,
[4] nine things are to be let go,
[5] nine things are conducive to loss,
[6] nine things are conducive to excellence,
[7] nine things are difficult to see,
[8] nine things should be produced,
[9] nine things are higher knowledge,
[10] nine things should be experienced personally.
■
[1] What nine things are of much help?
Nine things rooted in tracing things back to their points of origin:
[1] Tracing things back to their point of origin, happiness is born,
[2] from happiness, appreciation is born,
[3] appreciative in mind, the body is calmed,
[4] impassive in body, pleasure is experienced,
[5] pleased at heart, the heart is serene,
[6] serene of heart, things are known as they are,
[7] knowing and seeing things as they are, there is satisfaction,
[8] satisfied there is disinterest,
[9] with disinterest there is release.
These nine things are of much help.
[2] What nine things are to be developed?
The Nine dimensions of Striving after Purification:
[1] The ethics dimension of striving after purification,
[2] the mental state dimension of striving after purification,
[3] the views dimension of striving after purification,
[4] the working through doubt dimension of striving after purification,
[5] the knowing and seeing the Way and the not-way dimension of striving after purification,
[6] the knowing and seeing the walk-to-walk dimension of striving after purification,
[7] the knowing and seeing dimension of striving after purification,
[8] the wisdom dimension of striving after purification,
[9] the freedom dimension of striving after purification.
These nine things are to be developed.
[3] What nine things are to be thoroughly realized?
The Nine Habits of Beings
[1] There are beings, friends,
diverse in body,
diverse in perception
such as man,
some gods
and some on the path to ruin.
This is the first habit of beings.
[2] There are beings, friends,
diverse in body,
similar in perception,
such as the gods in the Brahmā group.
This is the second habit of beings.
[3] There are beings, friends,
similar in body,
diverse in perception,
such as the gods of the Abhassara.
This is the third habit of beings.
[4] There are beings, friends,
similar in body
and similar in perception,
such as the gods of the Subhakiṇhā.
This is the fourth habit of beings.
[5] There are beings, friends,
without perception,
having no personal sense reactions,
such as the gods of No-Perception.
This is the fifth habit of beings.
[6] There are beings, friends
that, passing past all perception of materiality,
leaving behind perception of reaction,
averting the mind from perception of diversity,
thinking
'Unending is space,'
experience the Realm of Space.
This is the sixth habit of beings.
[7] There are beings, friends
that, wholly passing past the Realm of Space,
thinking
"Unending is re-knowing-knowing-knowledge,'
experience the Realm of re-knowing-knowing-knowledge.
This is the seventh habit of beings.
[8] There are beings, friends
that, wholly passing past the Realm of re-knowing-knowing-knowledge,
thinking
'There is Nothing,'
experience the Realm Where There is No Thing to be Had There.
This is the eighth habit of beings.
[9] There are beings, friends
that, wholly passing past the Realm of No Things to be Had There
experience the Realm of Neither-Perception-nor-Non-Perception.
This is the ninth habit of beings.
These nine things are to be thoroughly realized.
[4] What nine things are to be let go?
Nine Things Rooted in Thirst:
[1] Seeking that proceeds from thirst,
[2] gain that proceeds from seeking,
[3] opinions that proceed from gain,
[4] lustful desires that proceed from opinions,
[5] attachments that proceed from lustful desires,
[6] seizing that proceeds from attachment,
[7] selfishness that proceeds from seizing,
[8] guarding that proceeds from selfishness,
[9] taking up the stick,
taking up the sward,
quarrels,
argument,
contention,
strife,
slander,
lying words,
and the rolling on of many another bad unskillful state
that proceeds from keeping guard.
These nine things are to be let go.
[5] What nine things are conducive to loss?
The Nine Foundations of Aggression
[1] Thinking:
'Disservice has been done to me'
he becomes bound up in aggression.
[2] Thinking:
'Disservice is being done to me'
he becomes bound up in aggression.
[3] Thinking:
'Disservice will be done to me'
he becomes bound up in aggression.
[4] Thinking:
'Disservice has been done
to one who is pleasing and loved by me'
he becomes bound up in aggression.
[5] Thinking:
'Disservice is being done
to one who is pleasing and loved by me'
he becomes bound up in aggression.
[6] Thinking:
'Disservice will be done
to one who is pleasing and loved by me'
he becomes bound up in aggression.
[7] Thinking:
'Service has been done
to one who is neither pleasing nor loved by me'
he becomes bound up in aggression.
[8] Thinking:
'Service is being done
to one who is neither pleasing nor loved by me'
he becomes bound up in aggression.
[9] Thinking:
'Service will be done
to one who is neither pleasing nor loved by me'
he becomes bound up in aggression.
These nine things are conducive to loss.
[6] What nine things are conducive to excellence?
The Nine Ways of Controlling Aggression
[1] Thinking:
'Disservice has been done to me;
what can be gained from this situation?'
he controls aggression.
[2] Thinking:
'Disservice is being done to me;
what can be gained from this situation?'
he controls aggression.
[3] Thinking:
'Disservice will be done to me;
what can be gained from this situation?'
he controls aggression.
[4] Thinking:
'Disservice has been done to one
who is pleasing and loved by me;
what can be gained from this situation?'
he controls aggression.
[5] Thinking:
'Disservice is being done to one
who is pleasing and loved by me;
what can be gained from this situation?'
he controls aggression.
[6] Thinking:
'Disservice will be done to one
who is pleasing and loved by me;
what can be gained from this situation?'
he controls aggression.
[7] Thinking:
'Service has been done to one
who is neither pleasing nor loved by me;
what can be gained from this situation?'
he controls aggression.
[8] Thinking:
'Service is being done to one
who is neither pleasing nor loved by me;
what can be gained from this situation?'
he controls aggression.
[9] Thinking:
'Service will be done to one
who is neither pleasing nor loved by me;
what can be gained from this situation?'
he controls aggression.
These nine things are conducive to excellence.
[7] What nine things are difficult to see?
The Nine Diversities
[1] The diversity of contacts
that arise as a result of
the diversity of elements.
[2] The diversity of experiences
that arise as a result of
the diversity of contacts.
[3] The diversity of perceptions
that arise as a result of
the diversity of experiences.
[4] The diversity of principles
that arise as a result of
the diversity of perceptions.
[5] The diversity of desires
that arise as a result of
the diversity of principles.
[6] The diversity of feverish passions
that arise as a result of
the diversity of desires.
[7] The diversity of searches
that arise as a result of the
diversity of feverish passions.
[8] The diversity of gains
that arise as a result of
the diversity of searches.
[9] The diversity of insanities
that arise as a result of
the diversity of gains.
These nine things are difficult to see.
[8] What nine things should be produced?
The Nine Perceptions
[1] Perception of ugliness,
[2] perception of death,
[3] perception of the repulsive nature of food,
[4] perception of weariness with everything worldly,
[5] perception of instability,
[6] perception of pain in instability,
[7] perception of not-self in pain,
[8] perception of letting go,
[9] perception of dispassion.
These nine things should be produced.
[9] What nine things are higher knowledge?
Nine Progressively Higher Habitats
[1] Here beggars, a beggar,
isolating himself from sense pleasures,
isolating himself from unskillful things,
with thinking,
with pondering
isolation-born pleasurable-enthusiasm
rises up into and makes a habitat of
The First Burning Knowledge.
[2] Then, dissolving thought and pondering,
internally self-pacified,
become whole-heartedly single minded,
without thinking,
without pondering,
he rises up into and makes a habitat of
The Second Burning Knowledge.
[3] Then, with the vanishing of enthusiasm,
and living detached,
minding,
self-aware,
and pleased,
experiencing in his own body
that of which the Aristocrats speak
when they say:
'Detached, minding, he lives pleasantly'
he rises up into and makes a habitat of
The Third Burning Knowledge.
[4] Then, letting go of pleasures,
letting go of pains,
settling down the antecedent mental ease and mental pain,
without pain, but without pleasure,
detached, recollected, surpassingly pure
he rises up into and makes a habitat of
The Fourth Burning Knowledge.
[5] Then, passing beyond all perception of shape,
settling down perception of difference,
thinking:
'Endless Space'
he rises up into and makes a habitat of
the The Realm of Space.
[6] Then, settling down the whole of the Realm of Space,
thinking:
'Endless re-knowing-knowing-knowledge'
he rises up into and makes a habitat of
the The Realm of re-knowing-knowing-knowledge.
[7] Then, settling down the whole of the Realm of re-knowing-knowing-knowledge,
thinking:
'There is nothing'
he rises up into and makes a habitat of
the The Realm of Nothing's Had There.
[8] Then, settling down the whole of the Realm of Nothing's Had There,
he rises up into and makes a habitat of
the The Realm of Neither-Perception-nor-Non-Perception.
[9] Then, settling down the whole of The Realm of Neither-Perception-nor-Non-Perception,
he rises up into and makes a habitat of
the Ending of Perception and Sense-Experience.
These nine things are higher knowledge.
[10] What nine things should be experienced personally?
The Nine Progressively Higher Endings
[1] The First Burning being attained,
perception of sensuality comes to an end.
[2] The Second Burning being attained,
thinking and pondering come to an end.
[3] The Third Burning being attained,
enthusiasm comes to an end.
[4] The Fourth Burning being attained,
in-and-out breathing comes to an end.
[5] The Realm of Space being attained,
perception of materiality comes to an end.
[6] The Realm of re-knowing-knowing-knowledge being attained,
perception of the Realm of Space comes to an end.
[7] The Realm of No Things to be Had There being attained,
perception of the Realm of re-knowing-knowing-knowledge comes to an end.
[8] The Realm of Neither Perception Nor Non Perception being attained,
perception of the Realm of No Things to be Had There comes to an end.
[9] The Realm of the Ending of Perception and Sense Experience being attained,
the Realm of Neither Perception Nor Non Perception comes to an end.
These nine things should be experienced personally.
These are ninety things,
living truths,
realistic,
genuine
not fake,
no misrepresentation,
of the consummate Getter-of-the-Getting
the highest-self-awakened one.
§
Tens
[11][rhyt] [1] Ten things, friends, are of much help,
[2] ten things are to be developed,
[3] ten things are to be thoroughly realized,
[4] ten things are to be let go,
[5] ten things are conducive to loss,
[6] ten things are conducive to excellence,
[7] ten things are difficult to see,
[8] ten things should be produced,
[9] ten things are higher knowledge,
[10] ten things should be experienced personally.
■
[1] What ten things are of much help?
The Ten Things Giving Protection
[1] Here friends, a beggar has ethics,
he lives self-controlled by the Pātimokkha-self-control,
having arrived at conduct's pasture
he sees the fearfulness
in any measure of what should be shunned
and stays on the seeker's course.
It is, friends a beggar's ethics,
his living self-controlled by the Pātimokkha-self-control,
his having arrived at conduct's pasture
seeing the fearfulness
in any measure of what should be shunned
that gives him protection.
This is the first thing giving protection.
[2] Again, additionally friends,
a beggar has heard much,
retains what he has heard,
has got down what he has heard
of that Dhamma,
so helpful in the beginning,
helpful in the middle,
helpful in conclusion,
that points out the surpassingly pure Brahmā-Life
with its goal
and with its terms
in complete congruity.
It is this matter of being learned in Dhamma,
his having got a grasp of it,
his ability to speak about it,
his detached understanding of it,
and his thorough penetration of it in theory
that gives him protection.
This is the second thing giving protection.
[3] Again, additionally friends,
a beggar is a helpful friend,
a helpful companion,
a helpful comrade.
It is, friends, this beggar's being a helpful friend,
a helpful companion,
a helpful comrade
that gives him protection.
This is the third thing giving protection.
[4] Again, additionally friends,
a beggar is well-spoken
and is possessed of forbearance
making for gentleness,
he is right handy at supervising.
It is, friends, this beggars well-spokenness
and possession of forbearance
making for gentleness,
his competence at supervising,
that gives him protection.
This is the fourth thing giving protection.
[5] Again, additionally friends,
a beggar, whatever needs to be done with his fellow Brahmā-farers,
whether lofty or menial,
at that he is handy,
not lax,
he is skilled in recollecting
what needs to be done,
and in all such matters is
competent,
willing
and able.
It is, friends, that this beggar,
whatever needs to be done with his fellow Brahmā-farers,
whether lofty or menial,
is at that, handy,
not lax,
skilled in recollecting
what needs to be done,
and in all such matters is
competent,
willing
and able,
that gives him protection.
This is the fifth thing giving protection.
[6] Again, additionally friends,
a beggar takes pleasure in Dhamma,
loves discussing,
and derives great enjoyment from,
higher Dhamma,
higher discipline.
It is, friends,
that this beggar takes pleasure in Dhamma,
loves discussing,
and derives great enjoyment from,
higher Dhamma,
higher discipline
that gives him protection.
This is the sixth thing giving protection.
[7] Again, additionally friends,
a beggar is content with having the requisites:
any sort of robes,
handouts,
sitting and sleeping place,
remedy for sickness that may arise.
It is, friends,
that this beggar is content
with having the requisites:
any sort of robes,
handouts,
sitting and sleeping place,
remedy for sickness that may arise
that gives him protection.
This is the seventh thing giving protection.
[8] Again, additionally friends,
a beggar lives striving for the energy
to let go of unskillful things,
to acquire skillful things,
steadfast,
passionately holding on to,
not throwing off the yoke to,
skillful things.
It is, friends,
that this beggar lives striving for the energy
to let go of unskillful things,
to acquire skillful things,
steadfast,
passionately holding on to,
not throwing off the yoke to,
skillful things,
that gives him protection.
This is the eighth thing giving protection.
[9] Again, additionally friends,
a beggar lives with a far-reaching,
discriminating mind,
possessed of mastery over
the calling to mind
and remembering
of the long-ago said and done.
It is, friends,
that this beggar lives with a far-reaching,
discriminating mind,
possessed of mastery over
the calling to mind
and remembering
of the long-ago said and done,
that gives him protection.
This is the ninth thing giving protection.
[10] Again, additionally friends,
a beggar is wise
to what causes growth and termination,
has possession of that aristocratic wisdom
that leads to the consummate ending of pain.
It is, friends,
that this beggar is wise
to what causes growth and termination,
has possession of that aristocratic wisdom
that leads to the consummate ending of pain,
that gives him protection.
This is the tenth thing giving protection.
These ten things are of much help.
[2] What ten things are to be developed?
The Ten Complete Spheres
[1] One projects the earth device
above,
below,
across,
as non-dual,
unbounded.
[2] One projects the water device
above,
below,
across,
as non-dual,
unbounded.
[3] One projects the fire device
above,
below,
across,
as non-dual,
unbounded.
[4] One projects the wind device
above,
below,
across,
as non-dual,
unbounded.
[5] One projects the deep-blue device
above,
below,
across,
as non-dual,
unbounded.
[6] One projects the golden-colored device
above,
below,
across,
as non-dual,
unbounded.
[7] One projects the blood-read device
above,
below,
across,
as non-dual,
unbounded.
[8] One projects the white device
above,
below,
across,
as non-dual,
unbounded.
[9] One projects the space device
above,
below,
across,
as non-dual,
unbounded.
[10] One projects the re-knowing-knowing-knowledge device
above,
below,
across,
as non-dual,
unbounded.
These ten things are to be developed.
[3] What ten things are to be thoroughly realized?
The Ten Realms
[1] The realm of the eye,
[2] the realm of forms,
[3] the realm of the ear,
[4] the realm of sounds,
[5] the realm of the nose,
[6] the realm of scents,
[7] the realm of the tongue,
[8] the realm of tastes,
[9] the realm of the body,
[10] the realm of touch.
These ten things are to be thoroughly realized.
[4] What ten things are to be let go?
The Ten Contraries
[1] Misguided views,
[2] Misguided principles,
[3] Misguided talk,
[4] Misguided works,
[5] Misguided lifestyle,
[6] Misguided self-control,
[7] Misguided mind,
[8] Misguided serenity,
[9] Misguided knowledge,
[10] Misguided freedom.
These ten things are to be let go.
[5] What ten things are conducive to loss?
The Ten Unskillful Sorts of Intentional Action
[1] Killing breathing creatures,
[2] taking by theft,
[3] misguided conduct in the pursuit of sense desires,
[4] lying speech,
[5] slanderous talk,
[6] harsh speech,
[7] lip-flapping,
[8] covetousness,
[9] deviance,
[10] misguided views.
These ten things are conducive to loss.
[6] What ten things are conducive to excellence?
The Ten Skillful Sorts of Intentional Action
[1] Abstention from killing breathing creatures,
[2] abstention from taking by theft,
[3] abstention from misguided conduct in the pursuit of sense desires,
[4] abstention from lying speech,
[5] abstention from slanderous talk,
[6] abstention from harsh speech,
[7] abstention from lip-flapping,
[8] abstention from covetousness,
[9] abstention from deviance
[10] having high views.
These ten things are conducive to excellence.
[7] What ten things are difficult to see?
The Ten Aristocratic Garbs
[1] Here friends, a beggar has let go of five,
[2] has control of six,
[3] guards one,
[4] calculates four,
[5] separates himself from individual truths,
[6] annihilates wishes,
[7] purifies his principles,
[8] creates impassivity of body,
[9] is well freed in mind,
[10] is well freed in wisdom.
[1] How, friends, has a beggar let go of five?
[1] Here, friends, a beggar has let go of pleasure-wishing,
[2] has let go of anger,
[3] has let go of lazy ways and inertia,
[4] has let go of fear and trembling,
[5] has let go of vacillation.
Even so, friends, has a beggar let go of five.
[2] How, friends, does a beggar
have control of six?
[1] Here, friends, a beggar
seeing a material shape with the eye
is neither pleased in mind
nor upset in mind
and he lives detached,
mindful,
self-aware.
[2] Here, friends, a beggar
hearing a sound with the ear
is neither pleased in mind
nor upset in mind
and he lives detached,
mindful,
self-aware.
[3] Here, friends, a beggar smelling a scent with the nose
is neither pleased in mind
nor upset in mind
and he lives detached,
mindful,
self-aware.
[4] Here, friends, a beggar tasting a flavor with the tongue
is neither pleased in mind
nor upset in mind
and he lives detached,
mindful,
self-aware.
[5] Here, friends, a beggar feeling a touch with the body
is neither pleased in mind
nor upset in mind
and he lives detached,
mindful,
self-aware.
[6] Here, friends, a beggar conscious of a thought with the mind
is neither pleased in mind
nor upset in mind
and he lives detached,
mindful,
self-aware.
Even so, friends, does a beggar have control of six.
[3] How, friends, does a beggar guard one?
Here, friends, a beggar guards his mind
by getting control of his intentions.
Even so, friends, does a beggar guard one.
[4] How, friends, does a beggar calculate four?
[1] Here, friends, a beggar figures a thing is to be gone after,
[2] a thing is to be endured,
[3] a thing is to be avoided,
[4] a thing is to be got rid of.
Even so, friends, does a beggar calculate four.
[5] How, friends, does a beggar
separate himself from individual truths?
Here, friends, a beggar,
however many there may be
of ordinary shaman or Brahmān
or the number of their truths
about individuality,
from all those
he has separated himself,
he has thrust off,
tossed away,
abandoned,
vomited them up
and released them.
Even so, friends,
does a beggar separate himself from individual truths.
[6] How, friends, does a beggar
annihilate wishes?
Here, friends, a beggar
has let go of wishing for pleasures,
has let go of wishing to become,
has let go of wishing to live the Brahmā-life.
Even so, friends,
does a beggar annihilate wishes.
[7] How, friends, does a beggar
purify his principles?
Here, friends, a beggar
lets go of the pleasure principle,
lets go of the anger principle,
lets go of the injury principle.
Even so, friends,
does a beggar purify his principles.
[8] How, friends, does a beggar
create impassivity of body?
Here, friends, a beggar
lets go of pleasure,
lets go of pain,
allows his former mental ease and misery to subside,
without pain,
without pleasure,
with an utterly pure and detached mind
he enters into
and makes a habitat of
the Fourth Burning.
Even so, friends,
does a beggar create impassivity of body.
[9] How, friends, does a beggar
get well-freed in heart?
Here, friends, a beggar
is free from lustful thoughts,
is free from hateful thoughts,
is free from deluded thoughts.
Even so, friends, does a beggar get well-freed heart.
[10] How, friends, does a beggar
get well-freed in wisdom?
Here friends, a beggar knows:
'I have let go of lust,
taken it out by the roots,
like a palm cut off at its base
it is a thing that no longer has life,
a thing that cannot come into existence again.'
He knows:
'I have let go of hate,
taken it out by the roots,
like a palm cut off at its base
it is a thing that no longer has life,
a thing that cannot come into existence again.'
He knows:
He knows: 'I have let go of delusion,
taken it out by the roots,
like a palm cut off at its base
it is a thing that no longer has life,
a thing that cannot come into existence again.'
Even so, friends, does a beggar get well-freed in wisdom.
These ten things are difficult to see.
[8] What ten things should be produced?
The Ten Perceptions
[1] Perception of ugliness,
[2] perception of death,
[3] perception of the repulsive nature of food,
[4] perception of weariness with everything worldly,
[5] perception of instability,
[6] perception of pain in instability,
[7] perception of not-self in pain,
[8] perception of letting go,
[9] perception of dispassion,
[10] perception of ending.
These ten things should be produced.
[9] What ten things are higher knowledge?
The Ten Means of Wearing Out
[1] Misguided views are warn out
by means of consummate views,
and whatever results from misguided views,
the origin of many a bad, unskillful thing,
these too are warn out,
and obtaining consummate view
results in many a skillful thing
being developed and brought to completion.
[2] Misguided principles are warn out
by means of consummate principles,
and whatever results from misguided principles,
the origin of many a bad, unskillful thing,
these too are warn out,
and obtaining consummate principles
results in many a skillful thing
being developed and brought to completion.
[3] Misguided talk is warn out
by means of consummate talk,
and whatever results from misguided talk,
the origin of many a bad, unskillful thing,
these too are warn out,
and obtaining consummate talk
results in many a skillful thing
being developed and brought to completion.
[4] Misguided works are warn out
by means of consummate works,
and whatever results from misguided works,
the origin of many a bad, unskillful thing,
these too are warn out,
and obtaining consummate works
results in many a skillful thing
being developed and brought to completion.
[5] Misguided lifestyle is warn out
by means of consummate lifestyle,
and whatever results from misguided lifestyle,
the origin of many a bad, unskillful thing,
these too are warn out,
and obtaining consummate lifestyle
results in many a skillful thing
being developed and brought to completion.
[6] Misguided self-control is warn out
by means of consummate self-control,
and whatever results from misguided self-control,
the origin of many a bad, unskillful thing,
these too are warn out,
and obtaining consummate self-control
results in many a skillful thing
being developed and brought to completion.
[7] Misguided mind is warn out
by means of consummate mind,
and whatever results from misguided mind,
the origin of many a bad, unskillful thing,
these too are warn out,
and obtaining consummate mind
results in many a skillful thing
being developed and brought to completion.
[8] Misguided serenity is warn out
by means of consummate serenity,
and whatever results from misguided serenity,
the origin of many a bad, unskillful thing,
these too are warn out,
and obtaining consummate serenity
results in many a skillful thing
being developed and brought to completion.
[9] Misguided knowledge is warn out
by means of consummate knowledge,
and whatever results from misguided knowledge,
the origin of many a bad, unskillful thing,
these too are warn out,
and obtaining consummate knowledge
results in many a skillful thing
being developed and brought to completion.
[10] Misguided freedom is warn out
by means of consummate freedom,
and whatever results from misguided freedom,
the origin of many a bad, unskillful thing,
these too are warn out,
and obtaining consummate freedom
results in many a skillful thing
being developed and brought to completion.
These ten things are higher knowledge.
[10] What ten things should be experienced personally?
The Ten Dhammas of the Adept
[1] The adept's consummate view,
[2] the adept's consummate principles,
[3] the adept's consummate talk,
[4] the adept's consummate works,
[5] the adept's consummate lifestyle,
[6] the adept's consummate self-control,
[7] the adept's consummate mind,
[8] the adept's consummate serenity,
[9] the adept's consummate knowledge,
[10] the adept's consummate freedom.
These ten things should be experienced personally.
These are one hundred things,
living truths,
realistic,
genuine
not fake,
no misrepresentation,
of the consummate Getter-of-the-Getting
the highest-self-awakened one."
This is what Old Man Sāriputta said.
Pleased in mind, those beggars expressed their delight in what Old Man Sāriputta said.
[1] See DN 33-Olds: The four knowledges, notes.
[2] Sampanno 'Down with' is modern slang for 'aligning one's self with'.
PED: 1. successful, complete, perfect 2. endowed with, possessed of, abounding in.
> [edited PED entry]: Panna (in meaning and form) regard[ing] panna as past participle of pa + nam, derived from short base. Thus panna would stand for panata (paṇata), ... the double nn to be accounted for on analogy. The meaning would thus be "bent down, laid down."
Of Related Interest:
A Note on Sammā Samādhi
There are "The Four Types (characteristics of) samādhi, [DN 34.5.7] which includes a samādhi that 'partakes of decline' which I bring up just to push the point that the term 'samādhi' is broad and flexible (officially, it encompasses the entire Dhamma, from giving (dana) to detachment (upekkha). And further it is understood to be a thing which is attained by non-Buddhists, in the same way as serenity is not the exclusive property of Buddhists. In other words, it can be worldly and lead to the worldly.
Further on there is "The Five knowings of sammā-samādhi." [DN 34.5.8] Firstly this supports my translation of jhāna as 'knowing' (also 'kenning' and 'gnosis'), and looking at the details we find:
The five things known in consummate serenity.
[1] Thinking:
'This serenity arises as happiness in the present and will have pleasant results in the future,' such knowledge arises as personal experience.
[2] Thinking:
'This serenity is aristocratic, not carnal,' such knowledge arises as personal experience.
[3] Thinking:
'This serenity is not given flight by a bad person,' such knowledge arises as personal experience.
[4] Thinking:
'This serenity is tranquil, exalted, has gained repose, reached the development of concentration, and is not own-made — deprecated — objectionable,' such knowledge arises as personal experience.
[5] Thinking:
'Additionally then, this "I", minding, enters upon this serenity; minding, emerges,' such knowledge arises as personal experience.
These five things should be produced.
There are a couple of things in this to note: First is the last where the statement is being made that there is "mind" in both entering and emerging from jhāna. That is "Samāpajjati" "entering into" and there is no reason to think that this should be understood as 'once entering into', the "mind" stops.' In fact as I read it the idea is that the mind is unbroken from entry to exit.
Secondly, there is the statement that 'this samādhi' is not own-made (saṇkhāra).
This is easily mistaken for the statement that the jhāna is not own-made (where we know that right up to the ending of sense-experience and perception the jhānas are own-made, but that is not what it is saying, it is saying that the samādhi that results from jhāna is not own-made.
This then describes what I have claimed to be the case with regard to the unseen re-knowing-knowing-knowledge (vinnana anidassana) that is equal to Nibbāna: that it is conditioned (paccaya) by following the Magga, but that it is a secondary product arising from the conditioning, it has arisen without intentional, personal, individual, input (sankhara) which has the idea of creation of experience for the individual.
... and it has arisen, it is not something that was there that is arrived at.
Another thing. Really important: The instructions for attaining the Akincanna Realm, there is an instruction: Thinking: 'N'atthi kiñcī' ti "There is nothing". This is to be taken literally! You are to think the thought: "There is nothing." Over and over and eventually there will arise the perception that there is nothing to be had there. The power of the word! This is not an instruction to intellectually analyze the physics of nothingness. And this thinking which is word-thought, is described in all cases as occurring after the fourth jhāna.
