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Tidipa

11. Dasaka (Tens)

· 45 min read

The last section of the Saṅgītisutta (8D/10): six lists of ten, from the Dhammas providing protection to the Dhammas of one beyond training, and the Bhagavā's approval of āyasmā Sāriputta's recital.

Original text: 8D/10.10 Dasaka 1102–1131 in the World Tipitaka Edition

Summary

Section titled “Summary”

The Tens close the Saṅgītisutta: six lists of ten, recited by āyasmā Sāriputta to the bhikkhū at Pāvā. Four are bare lists—the kasiṇa (totality) bases, the unwholesome and the wholesome courses of action, and the Dhammas of one beyond training—and two are explained item by item: the ten Dhammas providing protection, which describe a bhikkhu’s training from virtue to wisdom, and the ten ways of living of the liberated, which describe one whose training is complete. The Bhagavā then gets up, approves the recital, and the bhikkhū rejoice.

Diagram

Section titled “Diagram”
flowchart TB
    T["Dasaka (Tens)"] --> P["ten Dhammas providing protection"]
    T --> K["ten kasiṇa (totality) bases"]
    T --> A["ten unwholesome and ten wholesome courses of action"]
    T --> L["ten ways of living of the liberated"]
    T --> S["ten Dhammas of one beyond training"]
    T --> C["the Bhagavā approves the recital"]
    P --> P1["virtue, learning, good friends, docility, skill"]
    P --> P2["love of the Dhamma, contentment, energy, awareness, wisdom"]
    L --> L1["five hindrances given up, six factors, one guard, four supports"]
    L --> L2["individual truths driven out, quests given up, undisturbed intentions"]
    L --> L3["fourth mental disposition, liberated mind, liberated by wisdom"]
    S --> S1["the eightfold path, right knowledge, right liberation"]

Text

Section titled “Text”

(345.)

1102. Āvuso, there are ten Dhammas well proclaimed by the Bhagavā, the liberated one, the perfectly awakened one, who knows and sees. Therein all should recite in harmony, not quarrel, so that this optimal life may endure long and last for a long time, which would be for the welfare and happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans. What ten?

1103. Ten Dhammas providing protection. Here, Āvuso, a bhikkhu is virtuous. He dwells restrained by the restraint of the pātimokkha (precepts for monastics), knowing how to behave and keep to suitable places, seeing danger in the tiniest faults; he trains in the training rules having undertaken them. That, Āvuso, a bhikkhu is virtuous, dwells restrained by the restraint of the pātimokkha, knows how to behave and keep to suitable places, sees danger in the tiniest faults, and trains in the training rules having undertaken them. This too is a Dhamma providing protection. (1.1)

1104. And furthermore, Āvuso, a bhikkhu is very learned, has learned by heart, and stores up learning. Those teachings that are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, which proclaim the wholly complete and perfectly pure optimal life — such teachings he has learned much of, remembered, rehearsed verbally, mentally recollected, and thoroughly penetrated by view. That, Āvuso, a bhikkhu is very learned … and so on … thoroughly penetrated by view. This too is a Dhamma providing protection. (1.2)

1105. And furthermore, Āvuso, a bhikkhu has good friends, good companions, and good associates. That, Āvuso, a bhikkhu has good friends, good companions, and good associates. This too is a Dhamma providing protection. (1.3)

1106. And furthermore, Āvuso, a bhikkhu is docile, endowed with qualities that make for docility, patient, and grasps instruction in the right way. That, Āvuso, a bhikkhu is docile … and so on … grasps instruction in the right way. This too is a Dhamma providing protection. (1.4)

1107. And furthermore, Āvuso, whatever various duties there are for his spiritual companions, a bhikkhu is skilled and active in them, endowed with the inquiry relevant to them, able to do them and able to organise them. That, Āvuso, a bhikkhu, whatever [duties] there are for his spiritual companions … and so on … able to organise them. This too is a Dhamma providing protection. (1.5)

1108. And furthermore, Āvuso, a bhikkhu loves the Dhamma, is lovely to talk to, and experiences great happiness in the details of the Dhamma and the details of the Vinaya. That, Āvuso, a bhikkhu loves the Dhamma … and so on … experiences great happiness. This too is a Dhamma providing protection. (1.6)

1109. And furthermore, Āvuso, a bhikkhu is content with any kind of robes, alms food, lodgings, and medicines for the sick. That, Āvuso, a bhikkhu is content … and so on … requisites. This too is a Dhamma providing protection. (1.7)

1110. And furthermore, Āvuso, a bhikkhu dwells energetic for the giving up of unwholesome characteristics and for the taking up of wholesome characteristics; he has stamina, has persistent effort, and does not shirk his duty towards wholesome characteristics. That, Āvuso, a bhikkhu dwells energetic … and so on … does not shirk his duty towards wholesome characteristics. This too is a Dhamma providing protection. (1.8)

1111. And furthermore, Āvuso, a bhikkhu has awareness, is endowed with the highest careful awareness, and remembers and recollects even what was done long ago and even what was said long ago. That, Āvuso, a bhikkhu has awareness … and so on … remembers and recollects. This too is a Dhamma providing protection. (1.9)

1112. And furthermore, Āvuso, a bhikkhu is wise, endowed with wisdom that discerns appearance and disappearance, which is of the liberated, penetrating, and leads to the complete wearing away of suffering. That, Āvuso, a bhikkhu is wise … and so on … leads to the complete wearing away of suffering. This too is a Dhamma providing protection. (1.10)

(346.)

1113. Ten kasiṇa (totality) bases. One perceives the earth kasiṇa above, below, across, non-dual, immeasurable. One perceives the water kasiṇa … and so on … one perceives the fire kasiṇa … one perceives the wind kasiṇa … one perceives the blue kasiṇa … one perceives the yellow kasiṇa … one perceives the red kasiṇa … one perceives the white kasiṇa … one perceives the space kasiṇa … one perceives the consciousness kasiṇa above, below, across, non-dual, immeasurable. (2)

(347.)

1114. Ten unwholesome courses of action: killing living beings, theft, sexual misconduct, false speech, slanderous speech, harsh speech, gossip, covetousness, ill will, and wrong view. (3)

1115. Ten wholesome courses of action: abstinence from killing living beings, abstinence from theft, abstinence from sexual misconduct, abstinence from false speech, abstinence from slanderous speech, abstinence from harsh speech, abstinence from gossip, non-covetousness, non-ill will, and right view. (4)

(348.)

1116. Ten ways of living of the liberated. Here, Āvuso, a bhikkhu has given up five factors, is endowed with six factors, has a single guard, has four supports, has driven out the individual truths, has given up all quests, has undisturbed intentions, has tranquillised the physical processes, has a well-liberated mind, and is well liberated by wisdom.

1117. And how, Āvuso, has a bhikkhu given up five factors? Here, Āvuso, a bhikkhu’s sensual desire is given up, his ill will is given up, his sloth and torpor are given up, his restlessness and remorse are given up, and his doubt is given up. Thus, Āvuso, a bhikkhu has given up five factors. (5.1)

1118. And how, Āvuso, is a bhikkhu endowed with six factors? Here, Āvuso, when a bhikkhu sees a form with the eye, he is neither glad nor dejected; he remains equanimous, aware, and clearly comprehending. When he hears a sound with the ear … and so on … when he cognises a mind-object with the mind, he is neither glad nor dejected; he remains equanimous, aware and clearly comprehending. Thus, Āvuso, a bhikkhu is endowed with six factors. (5.2)

1119. And how, Āvuso, does a bhikkhu have a single guard? Here, Āvuso, a bhikkhu is endowed with a mind guarded by awareness. Thus, Āvuso, a bhikkhu has a single guard. (5.3)

1120. And how, Āvuso, does a bhikkhu have four supports? Here, Āvuso, having reckoned, a bhikkhu uses one thing; having reckoned, he endures one thing; having reckoned, he avoids one thing; having reckoned, he dispels one thing. Thus, Āvuso, a bhikkhu has four supports. (5.4)

1121. And how, Āvuso, has a bhikkhu driven out the individual truths? Here, Āvuso, whatever various individual truths of the various religious practitioners a bhikkhu has, they are all dispelled, driven out, abandoned, cast off, released, given up, and renounced. Thus, Āvuso, a bhikkhu has driven out the individual truths. (5.5)

1122. And how, Āvuso, has a bhikkhu given up all quests? Here, Āvuso, a bhikkhu’s quest for sensual pleasures is given up, his quest for existence is given up, and his quest for the optimal life has subsided. Thus, Āvuso, a bhikkhu has given up all quests. (5.6)

1123. And how, Āvuso, does a bhikkhu have undisturbed intentions? Here, Āvuso, a bhikkhu’s intention of sensual desire is given up, his intention of ill will is given up, and his intention of harming is given up. Thus, Āvuso, a bhikkhu has undisturbed intentions. (5.7)

1124. And how, Āvuso, has a bhikkhu tranquillised the physical processes? Here, Āvuso, a bhikkhu, with the giving up of the pleasant and the unpleasant, and with the previous disappearance of mental pleasure and displeasure, enters and remains in the fourth mental disposition, in a neutral state, and possessing purification of awareness by equanimity. Thus, Āvuso, a bhikkhu has tranquillised the physical processes. (5.8)

1125. And how, Āvuso, does a bhikkhu have a well-liberated mind? Here, Āvuso, a bhikkhu’s mind is liberated from passion, his mind is liberated from hatred, and his mind is liberated from delusion. Thus, Āvuso, a bhikkhu has a well-liberated mind. (5.9)

1126. And how, Āvuso, is a bhikkhu well liberated by wisdom? Here, Āvuso, a bhikkhu knows clearly: ‘My passion is given up, cut off at the root, made like a palm stump, obliterated, and not subject to future arising.’ He knows clearly: ‘My hatred is given up, cut off at the root, made like a palm stump, obliterated, and not subject to future arising.’ He knows clearly: ‘My delusion is given up, cut off at the root, made like a palm stump, obliterated, and not subject to future arising.’ Thus, Āvuso, a bhikkhu is well liberated by wisdom. (5.10)

1127. Ten Dhammas of one beyond training: the right view of one beyond training, the right resolve of one beyond training, the right speech of one beyond training, the right action of one beyond training, the right livelihood of one beyond training, the right effort of one beyond training, the right awareness of one beyond training, the right focus of one beyond training, the right knowledge of one beyond training, and the right liberation of one beyond training. (6)

1128. Āvuso, these are the ten Dhammas well proclaimed by the Bhagavā, the liberated one, the perfectly awakened one, who knows and sees. Therein all should recite in harmony, not quarrel, so that this optimal life may endure long and last for a long time, which would be for the welfare and happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.”

(349.)

1129. Then the Bhagavā, having got up, addressed āyasmā Sāriputta, “Excellent, excellent, Sāriputta; it is excellent indeed, Sāriputta, that you have spoken the saṅgītipariyāya (discourse for communal recitation) to the bhikkhū.”

1130. This āyasmā Sāriputta said, and the Teacher approved. Those bhikkhū, delighted, rejoiced in āyasmā Sāriputta’s words.

1131. The Discourse on Communal Recitation, the tenth, is finished.

Commentary

Section titled “Commentary”
  • The frame sentences and the closing formula take the author’s wording from the Threes; the quotation that āyasmā Sāriputta opened in part 3 closes with the ti of 1128.
  • nāthakaraṇa “providing protection”, ariyavāsa “ways of living of the liberated” and kasiṇa “totality” follow the DPD’s first meanings, with ariya “liberated” by the glossary; suvaca “docile” follows the Twos’ “docility”.
  • The fourth jhāna and the palm-stump formulas take their wording from Dispositions and Mahāsaccaka, the courses of action from the Saccavibhaṅga page.
  • The edition’s item numbers (1.1)–(5.10) stand after their sentence, as the Threes print (30).
  • The Bhagavā, lying down since part 1, gets up to approve the recital; both sādhu are kept, “Excellent, excellent”.
  • The lists as a whole are discussed on the sutta’s index page.

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