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01/16/13
17113 THURSDAY LESSON 807 Former US president Bill Clinton turns to Buddhism MAY BILL CLINTON BE EVER HAPPY, WELL AND SECURE ! MAY HE LIVE LONG ! MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY ! MAY HE EVER HAVE CALM, QUIET, ALERT,ATTENTIVE AND EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT EVERYTHING IS CHANGING ! Here is the meditation practice in Buddha’s own words Bill Clinton could earnestly practice. Mahāsatipaṭṭhāna Sutta-This sutta is widely considered as a fundamental reference for meditation practice.Bill Clinton could earnestly practice this meditation practice which is in Buddha’s own words. Section on the Truths- Exposition of Path of Truth & The benefits of practicing the Fixing the attention, earnest meditation from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
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17113 THURSDAY LESSON 807 Former US president Bill Clinton turns to Buddhism

MAY BILL CLINTON BE EVER HAPPY, WELL AND SECURE !
MAY HE LIVE LONG !
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY !
MAY HE EVER HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING !

Former US president Bill Clinton turns to Buddhism

http://www.thebuddhism.net/2013/01/10/bill-clinton-turns-to-the-art-of-buddhist-meditation/

According to thebuddhism.net
news site, in an article dated January 10th, 2013, former US president
Bill Clinton has hired his own personal Buddhist monk to teach him how
to properly meditate. Bill is learning to meditate and has reportedly turned to a vegan diet as well.
All this change has apparently been influenced by his recent heart
scare where in February 2004 when he was rushed to Columbia Presbyterian
Hospital in New York City because he started experiencing some awful
chest pains. At that time, he had to have two coronary stents put into
his heart and a few months later, in September, he had to undergo
quadruple bypass heart surgery. In 2010 he then had a clogged artery
that the surgeons had to reopen which was his second heart operation in
five years.

He says that learning meditation helps him to relax,
which apparently stress is supposedly one of the biggest contributors
to this heart condition. He travels a lot and his job is highly
stressful, learning to meditate he learns to relax and says he is doing
much better after his two life changing decisions. He reportedly also
has a favorite mantra that he loves to chant when things get hectic and
says that is really does help him to relax and think more clearer. He
used to eat a lot of fast food apparently according to the news reports,
but now he has decided to give up all that and replace it with a lot of
fruits and vegetables with the occasional fish! Outstanding I say, we
need more govt. officials turning to healthy ways of life and Buddhist
meditations to relax and maybe our country would start looking up.

Clinton doing his job as US ambassador

Clinton doing his job as US ambassador

Photo credit: 

http://www.thebuddhism.net/2013/01/10/bill-clinton-turns-to-the-art-of-buddhist-meditation/

As 2010 and 2011
taught us, Buddhist meditation and healthier diets are starting to make
a trend with everyone. More and more people are seeing the benefits
that come from a life of relaxing meditation and eating healthier and
changing their lives. From Tiger Woods to Steve Jobs
(RIP) Buddhism is beginning to be seen in some very high places. It is
true meditation has a lifetime of relaxation and peace as well as health
with it. Everyone could benefit from the changes that Mr. Clinton has
made, and good for him. If you are interested in learning the art of
Buddhist meditation there are some great Kindle books here that are recommended for beginners.

Source : http://www.examiner.com/article/former-us-president-bill-clinton-turns-to-buddhism

Ashwin Jangam
Bangalore

Mahāsatipaṭṭhāna Sutta-This sutta is widely considered as a fundamental reference for meditation practice.Bill Clinton could earnestly practice this meditation practice which is in Buddha’s own words. Section on the Truths- Exposition of Path of Truth & The benefits of practicing the Fixing the attention, earnest meditation

from FREE ONLINE  eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org


Introduction

I. Observation of Kāya
 
I.Fixing the attention,  earnest meditation
 A. Section on ānāpāna
A.Section on the
Basis of action. This term is applied to certain
religious exercises or meditations, by means of which samādhi, jhāna and
the four Paths are attained. Each of these is based on a certain
formula or rite, also called kammaṭṭhānaṃ

   B. Section on postures
B.Section on
Way of deportment. There are four iriyāpathas or postures, viz. walking, standing sitting, lying down.
  
C. Section on sampajañña
C.Section on
Knowing, understanding, conscious.
   D. Section on repulsiveness
D.Section on
To expect, await, desire
   E. Section on the Elements
E.Section on
Primary or elementary substance; principle, element,
material; a property of a primary substance, as colour, taste, sound; an
organ of sense; a bodily principle or humour of which there are three,
phlegm, wind and bile; a constituent of the body, as flesh, blood,
bones; the remains of a body after cremation; a sacred relic; a fossil; a
metal


   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

A. Section on the Nīvaraṇas
B. Section on the Khandhas
C. Section on the Sense Spheres
D. Section on the Bojjhaṅgas
E. Section on the Truths
      E1. Exposition of Dukkhasacca
      E2. Exposition of Samudayasacca
      E3. Exposition of Nirodhasacca
      E4. Exposition of Maggasacca

Introduction

Thus have I heard:

On one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma, a market town of the Kurus. There, he addressed the bhikkhus:



– Bhikkhus.

– Bhaddante answered the bhikkhus. The Bhagavā said:


This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa (
Cessation of suffering- Nibbaṇa (Ultimate goal for eternal bliss), the attainment of the right way, the realization of Nibbāna (Ultimate goal for eternal bliss), that is to say the four satipaṭṭhānas(Fixing the attention, earnest meditation).

Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body), ātāpī sampajāno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious) satimā (Of retentive memory or active mind/ thoughtful/ reflecting) having given up abhijjhā-domanassa (Covetousness)  towards the world. He dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) ātāpī sampajāno( Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā(Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa ( Covetousness) towards the world. He dwells observing citta in citta (The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention), ātāpī sampajāno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā (Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa (Covetousness) towards the world. He dwells observing dhamma·s in dhamma·s (and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
ātāpī sampajāno
(Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā (Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa (Covetousness) towards the world.

I. Kāyānupassanā (Fixing the attention, earnest meditation)

A. Section on ānāpāna ( Inhaled and exhaled breath, inspiration and respiration) (Basis of action. This term is applied to certain
religious exercises or meditations, by means of which samādhi (
Agreement, peace, reconciliation; tranquillity, self-concentration, calm), jhāna (Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance) and
the four Paths are attained. Each of these is based on a certain
formula or rite, also called kammaṭṭhānaṃ)

And how, bhikkhus, does a bhikkhu dwell observing kāya in kāya
(the body in the threshold of the body)? Here, bhikkhus, a
bhikkhu, having gone to the forest or having gone at the root of a tree
or having gone to an empty room, sits down folding the legs crosswise,
setting kāya (
body) upright, and setting sati parimukhaṃ (Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness
In front, before). Being
thus sato (
Recollecting, mindful, attentive, thoughtful, conscious)he breathes in, being thus sato (Recollecting, mindful, attentive, thoughtful, conscious) he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’;
he
trains himself: ‘feeling the whole kāya (body), I will breathe in’; he trains
himself: ‘feeling the whole kāya (body), I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body
Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own) , I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras
(refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe out’. 


Just as, bhikkhus, a skillful turner or a turner’s apprentice, making a
long turn, understands: ‘I am making a long turn’; making a short turn,
he understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’;
he
trains himself: ‘feeling the whole kāya (body), I will breathe in’; he trains
himself: ‘feeling the whole kāya (body), I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras
(refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe out’.

Thus he dwells observing kāya in kāya (the body in the threshold of the body) internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body)

B. Section on postures

Furthermore, bhikkhus, a bhikkhu, while walking, understands: ‘I am
walking’, or while standing he understands: ‘I am standing’, or while
sitting he understands: ‘I am sitting’, or while lying down he
understands: ‘I am lying down’. Or else, in whichever position his kāya (body) is disposed, he understands it accordingly.

Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).

C. Section on sampajañña (Consciousness, intelligence)

Furthermore, bhikkhus, a bhikkhu, while approaching and while departing,
acts with sampajañña (

Consciousness, intelligence), while looking ahead and while looking around, he
acts with sampajañña
(Consciousness, intelligence), while bending and while stretching, he acts with
sampajañña (Consciousness, intelligence), while wearing the robes and the upper robe and while
carrying the bowl, he acts with sampajañña (Consciousness, intelligence), while eating, while
drinking, while chewing, while tasting, he acts with sampajañña (Consciousness, intelligence), while
attending to the business of defecating and urinating, he acts with
sampajañña (Consciousness, intelligence), while walking, while standing, while sitting, while
sleeping, while being awake, while talking and while being silent, he
acts with sampajañña (Consciousness, intelligence)

Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).


D. Section on Repulsiveness

Furthermore, bhikkhus, a bhikkhu considers this very body, from the
soles of the feet up and from the hair on the head down, which is
delimited by its skin and full of various kinds of impurities: “In this kāya (body),
there are the hairs of the head, hairs of the body, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”


Just as if, bhikkhus, there was a bag having two openings and filled
with various kinds of grain, such as hill-paddy, paddy, mung beans,
cow-peas, sesame seeds and husked rice. A man with good eyesight, having
unfastened it, would consider [its contents]: “This is hill-paddy, this
is paddy, those are mung beans, those are cow-peas, those are sesame
seeds and this is husked rice;” in the same way, bhikkhus, a bhikkhu
considers this very body, from the soles of the feet up and from the
hair on the head down, which is delimited by its skin and full of
various kinds of impurities: “In this kāya (body),
there are the hairs of the head, hairs of the body, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”


Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).


E. Section on the Elements

Furthermore, bhikkhus, a bhikkhu reflects on this very kāya (body), however it is placed, however it is disposed: “In this kāya (body), there is the earth element, the water element, the fire element and the air element.”

Just as, bhikkhus, a skillful butcher or a butcher’s apprentice, having
killed a cow, would sit at a crossroads cutting it into pieces; in the
same way, bhikkhus, a bhikkhu reflects on this very kāya
(body), however it is placed, however it is disposed: “In this kāya (body), there is the earth element, the water element, the fire element and the air element.”


Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).


F. Section on the nine charnel grounds


(1)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, one day dead, or two days dead or three
days dead, swollen, bluish and festering, he considers this very kāya (body): “This kāya
(body) also is of such a nature, it is going to become like this, and is not free from such a condition.” 

Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).


(2)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, being eaten by crows, being eaten by
hawks, being eaten by vultures, being eaten by herons, being eaten by
dogs, being eaten by tigers, being eaten by panthers, being eaten by
various kinds of beings, he considers this very kāya (body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”


Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).


(3)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton with flesh and blood, held
together by tendons, he considers this very kāya (body): “This kāya
(body) also is of such a nature, it is going to become like this, and is not free from such a condition.”


Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).


(4)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh and smeared
with blood, held together by tendons, he considers this very kāya
(body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”


Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).


(5)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh nor blood, held
together by tendons, he considers this very kāya
(body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”


Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).


(6)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, disconnected bones scattered here and
there, here a hand bone, there a foot bone, here an ankle bone, there a
shin bone, here a thigh bone, there a hip bone, here a rib, there a back
bone, here a spine bone, there a neck bone, here a jaw bone, there a
tooth bone, or there the skull, he considers this very kāya
(body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”

Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).


(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, the bones whitened like a seashell, he
considers this very kāya
(body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”


Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).


(8)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, heaped up bones over a year old, he
considers this very kāya
(body): “This kāya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”


Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).


(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, rotten bones reduced to powder, he
considers this very kāya
(body): “This kāya (body)also is of such a nature, it is going to become like this, and is not free from such a condition.”

Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).


II. Observation of Vedanā (Feeling/ sensation/ perception; pain/suffering)

And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering)?

Here, bhikkhus, a bhikkhu, experiencing a sukha vedanā(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering), undersands: “I am experiencing a sukha vedanā(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering),”; experiencing a dukkha vedanā(Cessation of suffering, nibbāṇa(ultimate goal for Eternal Bliss Feeling, sensation, perception; pain, suffering)), undersands: “I am experiencing a dukkha vedanā(Cessation of suffering, nibbāṇa(ultimate goal for Eternal Bliss Feeling, sensation, perception; pain, suffering))“; experiencing an adukkham-asukhā vedanā(ndifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering), undersands: “I am experiencing a adukkham-asukhā vedanā(ndifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering)”; experiencing a sukha vedanā sāmisa(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Having food), undersands: “I am experiencing a sukha vedanā sāmisa((Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Having food)“; experiencing a sukha vedanā nirāmisa(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pure–of doctrine), undersands: “I am experiencing a sukha vedanā nirāmisa(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pure–of doctrine)“; experiencing a dukkha vedanā sāmisa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Having food), undersands: “I am experiencing a dukkha vedanā sāmisa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Having food)“; experiencing a dukkha vedanā nirāmisa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pure–of doctrine)), undersands: “I am experiencing a dukkha vedanā nirāmisa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pure–of doctrine))”; experiencing an adukkham-asukhā vedanā sāmisa(Indifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering Having food), undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa(Indifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering Having food)”; experiencing an adukkham-asukhā vedanā nirāmisa(Indifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pure–of doctrine), undersands: “I am experiencing a adukkham-asukhā vedanā nirāmisa(Indifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pure–of doctrine)“.


Thus he dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) internally, or he dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) externally, or he dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens) in vedanā (Feeling/ sensation/ perception; pain/suffering), or he dwells observing the passing away of phenomena(sapindus detergens) in vedanā (Feeling/ sensation/ perception; pain/suffering), or he dwells observing the samudaya and passing away of phenomena(sapindus detergens) in vedanā (Feeling/ sensation/ perception; pain/suffering); or else, [realizing:] “this is vedanā (Feeling/ sensation/ perception; pain/suffering)!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
is present in him, just to the extent of mere ñāṇa(Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering).


III. Observation of Citta(The heart; the mind; a thought, an idea; will/ intention)

And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta (The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention)?

Here, bhikkhus, a bhikkhu understands citta(The heart; the mind; a thought, an idea; will, intention) with rāga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust) as “citta(The heart; the mind; a thought, an idea; will, intention) with rāga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) without rāga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust) as “citta(The heart; the mind; a thought, an idea; will, intention) without rāga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) with dosa(Skillied, expert, wise) as “citta(The heart; the mind; a thought, an idea; will, intention) with dosa(Skillied, expert, wise)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) without dosa(Skillied, expert, wise) as “citta(The heart; the mind; a thought, an idea; will, intention) without dosa(Skillied, expert, wise)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) with moha(Infatuated, deluded) as “citta(The heart; the mind; a thought, an idea; will, intention) with moha(Infatuated, deluded)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) without moha(Infatuated, deluded) as “citta(The heart; the mind; a thought, an idea; will, intention) without moha(Infatuated, deluded)“, or he understands a collected citta(The heart; the mind; a thought, an idea; will, intention) as “a collected citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands a scattered citta(The heart; the mind; a thought, an idea; will, intention) as “a scattered citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an expanded citta(The heart; the mind; a thought, an idea; will, intention) as “an expanded citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an unexpanded citta(The heart; the mind; a thought, an idea; will, intention) as “an unexpanded citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands a surpassable citta(The heart; the mind; a thought, an idea; will, intention) as “a surpassable citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an unsurpassable citta(The heart; the mind; a thought, an idea; will, intention) as “an unsurpassable citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands a settled citta(The heart; the mind; a thought, an idea; will, intention) as “a settled citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an unsettled citta(The heart; the mind; a thought, an idea; will, intention) as “an unsettled citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands a liberated citta(The heart; the mind; a thought, an idea; will, intention) as “a liberated citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an unliberated citta(The heart; the mind; a thought, an idea; will, intention) as “an unliberated citta(The heart; the mind; a thought, an idea; will, intention)“.


Thus he dwells observing citta in citta(The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention) internally, or he dwells observing citta in citta(The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention) externally, or he dwells observing citta in citta(The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens)in citta(The heart; the mind; a thought, an idea; will/ intention), or he dwells observing the passing away of phenomena(sapindus detergens) in citta(The heart; the mind; a thought, an idea; will/ intention), or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away ofphenomena(sapindus detergens) in citta(The heart; the mind; a thought, an idea; will/ intention); or else, [realizing:] “this is citta(The heart; the mind; a thought, an idea; will/ intention)!”  sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
is present in him, just to the extent of mere ñāṇa(Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing citta in citta(The heart; the mind; a thought, an idea; will/ intention) .

IV. Observation of Dhammasand (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion

A. Section on the Nīvaraṇas( Obstacle, hindrance)

And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas (and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
? Here, bhikkhus, a bhikkhu dwells observing dhammas in dhammas (and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
with reference to the five nīvaraṇas( Obstacle, hindrance). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas (and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
with reference to the five nīvaraṇas( Obstacle, hindrance)?

Here, bhikkhus, a bhikkhu, there being kāmacchanda(Wish for sensual enjoyment) present within, understands: “there is kāmacchanda(Wish for sensual enjoyment) within me”; there not being kāmacchanda(Wish for sensual enjoyment) present within, he understands: “there is no kāmacchanda(Wish for sensual enjoyment) within me”; he understands how the unarisen kāmacchanda(Wish for sensual enjoyment) comes to arise; he understands how the arisen kāmacchanda(Wish for sensual enjoyment) is abandoned; and he understands how the abandoned kāmacchanda(Wish for sensual enjoyment) does not come to arise in the future.

Here, bhikkhus, a bhikkhu, there being byāpāda(Wish to injure, malevolence, hatred, fury) present within, understands: “there is byāpāda(Wish to injure, malevolence, hatred, fury) within me”; there not being byāpāda(Wish to injure, malevolence, hatred, fury) present within, he understands: “there is no byāpāda(Wish to injure, malevolence, hatred, fury) within me”; he understands how the unarisen byāpāda(Wish to injure, malevolence, hatred, fury) comes to arise; he understands how the arisen byāpāda(Wish to injure, malevolence, hatred, fury) is abandoned; and he understands how the abandoned byāpāda(Wish to injure, malevolence, hatred, fury) does not come to arise in the future.


Here, bhikkhus, a bhikkhu, there being thīnamiddhā(Idleness, sloth, dullness) present within, understands: “there is thīnamiddhā(Idleness, sloth, dullness) within me”; there not being thīnamiddhā(Idleness, sloth, dullness) present within, he understands: “there is no thīnamiddhā(Idleness, sloth, dullness) within me”; he understands how the unarisen thīnamiddhā(Idleness, sloth, dullness) comes to arise; he understands how the arisen thīnamiddhā(Idleness, sloth, dullness) is abandoned; and he understands how the abandoned thīnamiddhā(Idleness, sloth, dullness) does not come to arise in the future.


Here, bhikkhus, a bhikkhu, there being uddhacca-kukkucca(Being puffed up, vanity, pride) present within, understands: “there is uddhacca-kukkucca(Being puffed up, vanity, pride) within me”; there not being uddhacca-kukkucca(Being puffed up, vanity, pride) present within, he understands: “there is no uddhacca-kukkucca(Being puffed up, vanity, pride) within me”; he understands how the unarisen uddhacca-kukkucca(Being puffed up, vanity, pride) comes to arise; he understands how the arisen uddhacca-kukkucca(Being puffed up, vanity, pride) is abandoned; and he understands how the abandoned uddhacca-kukkucca(Being puffed up, vanity, pride) does not come to arise in the future.


Here, bhikkhus, a bhikkhu, there being vicikicchā(Doubt, uncertainty) present within, understands: “there is vicikicchā(Doubt, uncertainty) within me”; there not being vicikicchā(Doubt, uncertainty) present within, he understands: “there is no vicikicchā(Doubt, uncertainty) within me”; he understands how the unarisen vicikicchā(Doubt, uncertainty) comes to arise; he understands how the arisen vicikicchā(Doubt, uncertainty) is abandoned; and he understands how the abandoned vicikicchā(Doubt, uncertainty) does not come to arise in the future.


Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
)
internally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
) externally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens) in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya
(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
; or else, [realizing:] “these are dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
i
is present in him, just to the extent of mere ñāṇa(Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
), with reference to the five nīvaraṇas( Obstacle, hindrance).


B. Section on the Khandhas(own)


And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
) with reference to the five khandhas
(own). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
with reference to the five khandhas(own)

Here, bhikkhus, a bhikkhu [discerns]: “such is rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), such is the passing away of rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic); such is vedanā (Feeling/ sensation/ perception; pain/suffering), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of vedanā (Feeling/ sensation/ perception; pain/suffering), such is the passing away of vedanā (Feeling/ sensation/ perception; pain/suffering); such is saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name), such is the passing away of saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name); such is saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas), such is the passing away of saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas); such is viññāṇa(Intelligence, knowledge; consciousness; thought, mind), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of viññāṇa(Intelligence, knowledge; consciousness; thought, mind), such is the passing away of viññāṇa(Intelligence, knowledge; consciousness; thought, mind)“. 

Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
) with reference to the five khandhas
(own). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
with reference to the five khandhas(own)?

C. Section on the Sense Spheres

And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
with reference to the six internal and external āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin)
. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas
(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
with reference to the six internal and external āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin)
?


Here, bhikkhus, a bhikkhu understands cakkhu( and (cakkhum)The eye; insight, perception; supernatural insight or knowledge), he understands rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.


He understands sota(The ear or organ of hearing), he understands sadda(Making a noise), he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.


He understands ghāna( The nose, the organ of smell), he understands gandha(Perfumed chamber. Any private chamber devoted to the
use of the Buddha was called gandhakuṭī, but especially the room he
always occupied at Sāvatthi.)
, he understands the saṃyojana
(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.


He understands jivha(
The tongue), he understands rasa(A cook), he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.


He understands kāya(
Referring to the body), he understands phoṭṭhabba( A swelling, boil, tumour), he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.


He understands mana(
and (manaṃ)The mind, the intellect, the thoughts, the heart), he understands dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
, he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.


Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
internally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
externally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) of phenomena(sapindus detergens) in dhammas, or he dwells observing the passing away of phenomena(sapindus detergens) in dhammas, or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
; or else, [realizing:] “these are dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
, with reference to the six internal and external āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin)
.


D. Section on the Bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)

And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
with reference to the seven bojjhaṅgas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
with reference to the seven bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)

Here, bhikkhus, a bhikkhu, there being the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, understands: “there is the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen sati sambojjhaṅga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a
Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the dhammavicaya sambojjhaṅga
(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the dhammavicaya sambojjhaṅga present within, he understands: “there is no dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)  present within, he understands: “there is the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the passaddhi(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the samādhi sambojjhaṅga(
Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no samādhi sambojjhaṅga within me”; he understands how the unarisen samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


There being the upekkhā sambojjhaṅga(
Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.


Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
internally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
externally, or he dwells observing dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) of phenomena in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
, or he dwells observing the passing away of phenomena in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
, or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens)  in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
; or else, [realizing:] “these are dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
is present in him, just to the extent of mere ñāṇa(
Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
, with reference to the seven bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha).


E. Section on the Truths

And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
with reference to the four ariya·saccas (
Sublime truth, Noble truths). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
with reference to the four ariya·saccas (Sublime truth, Noble truths)?


E1. Exposition of Dukkhasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))

And what, bhikkhus, is the dukkha ariyasacca (
Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))? Jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), aging is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth) (sickness is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth)) maraṇa(Dying, death) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), domanassa(Dejection, gloom, melancholy) and distress is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), association with what is disliked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), dissociation from what is liked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), not to get what one wants is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth); in short, the five upādāna·k·khandhas(Firewood, fuel; clinging to existence, attachment) are dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth).


And what, bhikkhus, is jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety)? For the various beings in the various classes of beings, jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety), the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas(own), the acquisition of the āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin)
. This, bhikkhus, is called jāti
(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).


And what, bhikkhus, is jarā(
Old age, decrepitude, decay)? For the various beings in the various classes of beings, jarā(Old age, decrepitude, decay),
the state of being decayed, of having broken [teeth], of having grey
hair, of being wrinkled, the decline of vitality, the decay of the indriyas( Restraint or subjugation of the senses): this, bhikkhus, is called jarā(Old age, decrepitude, decay).


And what, bhikkhus, is maraṇa(Dying, death)?
For the various beings in the various classes of beings, the decease,
the state of shifting [out of existence], the break up, the
disappearance, the death, maraṇa
(Dying, death), the passing away, the break up of the khandhas(own), the laying down of the corpse: this, bhikkhus, is called maraṇa(Dying, death).


And what, bhikkhus, is sorrow? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
), the sorrrow, the mourning, the state of grief, the inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.


And what, bhikkhus, is lamentation? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas
(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
),
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.


And what, bhikkhus, is dukkha
Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)? Whatever, bhikkhus, bodily dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), bodily unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) engendered by bodily contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss).


And what, bhikkhus, is domanassa(
Dejection, gloom, melancholy)? Whatever, bhikkhus, mental dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss),, mental unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), engendered by mental contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called domanassa(Dejection, gloom, melancholy).


And what, bhikkhus, is despair? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
),, the trouble, the despair, the state of being in trouble, the state of being in despair: this, bhikkhus, is called despair.


And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being associated with what is disagreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are unpleasing, not enjoyable, unpleasant, or else those who
desire one’s disadvantage, those who desire one’s loss, those who desire
one’s discomfort, those who desire one’s non-liberation from
attachment, meeting, being associated, being together, encountering
them: this, bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being associated with what is disagreeable.


And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of being dissociated from what is agreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of being dissociated from what is agreeable.


And what, bhikkhus, is the dukkha
(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)
of not getting what one wants? In beings, bhikkhus, having the
characteristic of being born, such a wish arises: “oh really, may there
not be jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) for us, and really, may we not come to jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be jarā
(Old age, decrepitude, decay) for us, and really, may we not come to jarā(Old age, decrepitude, decay).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


In beings, bhikkhus, having the characteristic of getting sick, such a
wish arises: “oh really, may there not be sickness for us, and really,
may we not come to sickness.” But this is not to be achieved by wishing.
This is the dukkha
(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraṇa(
Dying, death) for us, and really, may we not come to maraṇa(Dying, death).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


In beings, bhikkhus, having the characteristic of sorrow, lamentation, dukkha
(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa and distress, such a wish arises: “oh really, may there not be sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress for us, and really, may we not come to sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress.” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.


And what, bhikkhus, are in short the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment)? They are: the rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the vedanā(Feeling, sensation, perception; pain, suffering) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saṅkhāra( Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the viññāṇa( Intelligence, knowledge; consciousness; thought, mind) upādānakkhandha (Firewood, fuel; clinging to existence, attachment). These are called in short, bhikkhus, the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment).


This is called, bhikkhus, the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))



E2. Exposition of Samudayasacca

And what, bhikkhus, is the dukkha-samudaya ariyasacca( Cessation of suffering, nibbāṇa(Ultimate Goal of Eternal Bliss)Sublime truth, Noble truth)? It is this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā(
Fond or desirous of sensual pleasure), bhava-taṇhā( Lord, Sir) and vibhava-taṇhā(Power, prosperity, majesty, splendour; property, wealth). But this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
,
bhikkhus, when arising, where does it arise, and when settling
[itself], where does it settle? In that in the world which seems
pleasant and agreeable, that is where taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, where when settling, it settles. 


And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The ear in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The nose in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The tongue in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. Kāya(
Referring to the body) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. Mana(
and (manaṃ)The mind, the intellect, the thoughts, the heart) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles.

Visible forms in the world are pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. Sounds in the world are pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. Smells in the world are pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. Tastes in the world are pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. Bodily phenomena in the world are pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. Dhammas
(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
in the world are pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles.


The eye-viññāṇa(
Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The ear-viññāṇa in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The nose-viññāṇa
(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The tongue-viññāṇa
(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. Kāya-viññāṇa in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. Mana-viññāṇa
(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles.


The eye-samphassa(
Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The ear-samphassa
(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The nose-samphassa
(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The tongue-samphassa
(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. Kāya-samphassa
(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. Mana-samphassa in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles.


The vedanā born of eye-samphassa
(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The vedanā born of ear-samphassa
(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The vedanā born of nose-samphassa
(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The vedanā born of tongue-samphassa
(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The vedanā born of kāya-samphassa
(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The vedanā born of mana-samphassa
(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles.


The saññā(
Sense, consciousness, perception; intellect, thought; sign, gesture; name) of visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The saññā of sounds in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The saññā
( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The saññā
( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The saññā
( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The saññā
( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of Dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles.


The intention [related to] visible forms in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
,
when arising, arises, there when settling, it settles. The intention
[related to] sounds in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
,
when arising, arises, there when settling, it settles. The intention
[related to] smells in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
,
when arising, arises, there when settling, it settles. The intention
[related to] tastes in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
,
when arising, arises, there when settling, it settles. The intention
[related to] bodily phenomena in the world is pleasant and agreeable,
there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The intention [related to] dhammas in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles.


The taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
for visible forms in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
for sounds in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
for smells in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
for tastes in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
for bodily phenomena in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
for dhammas
(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles.

The vitakka(Reasoning) of visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The vitakka
(Reasoning) of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The vitakka
(Reasoning) of smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The vitakka
(Reasoning) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The vitakka
(Reasoning) of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles. The vitakka(
Reasoning) of dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when arising, arises, there when settling, it settles.


E3. Exposition of
annihilation


And what, bhikkhus, is the dukkha-samudaya ariyasacca(
Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Sublime truth, Noble truth)? It is this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā(
Fond or desirous of sensual pleasure), bhava-taṇhā(Lord, Sir) and vibhava-taṇhā( Power, prosperity, majesty, splendour; property, wealth). But this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
,
bhikkhus, when abandoned, where is it abandoned, and when ceasing,
where does it cease? In that in the world which seems pleasant and
agreeable, that is where taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, where when ceasing, it ceases.


And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The ear in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The nose in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The tongue in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. Kāya in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. Mana(
and (manaṃ)The mind, the intellect, the thoughts, the heart) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases.


Visible forms in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. Sounds in the world are pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. Smells in the world are pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. Tastes in the world are pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. Bodily phenomena in the world are pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. Dhammas
(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
in the world are pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases.

The eye-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The ear-viññāṇa
( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The nose-viññāṇa
( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The tongue-viññāṇa
( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Kāya(Referring to the body)(-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Mana( and (manaṃ)The mind, the intellect, the thoughts, the heart)-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases.

The eye-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The ear-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The nose-samphassa
(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The tongue-samphassa
(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. Kāya
(Referring to the body)-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. Mana
( and (manaṃ)The mind, the intellect, the thoughts, the heart)-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases.

The vedanā( Feeling, sensation, perception; pain, suffering) born of eye-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā( Feeling, sensation, perception; pain, suffering) born of ear-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā( Feeling, sensation, perception; pain, suffering) born of nose-samphassa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā
( Feeling, sensation, perception; pain, suffering) born of tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā( Feeling, sensation, perception; pain, suffering) born of kāya(Referring to the body)-samphassa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā
( Feeling, sensation, perception; pain, suffering) born of mana-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases.

The saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The saññā
(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The saññā
(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of bodily phenomena in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The saññā
(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of Dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. 

The intention [related to] visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] sounds in the world is pleasant and agreeable,
there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] smells in the world is pleasant and agreeable,
there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] tastes in the world is pleasant and agreeable,
there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] bodily phenomena in the world is pleasant and
agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The intention [related to] dhammas
(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases.

The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
for visible forms in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
for sounds in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
for smells in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
for tastes in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
for bodily phenomena in the world is pleasant and agreeable, there taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā
(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
for dhammas
(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases.

The vitakka( Reasoning) of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka( Reasoning) of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka
( Reasoning) of smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka
( Reasoning) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka
( Reasoning) of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka
( Reasoning) of dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases.

The vicāra(One who investigates, a judge) of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra(One who investigates, a judge) of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra
(One who investigates, a judge) of smells in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra(One who investigates, a judge) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra
(One who investigates, a judge) of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra
(One who investigates, a judge) of dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence)
, when abandoned, is abandoned, there when ceasing, it ceases. This is called, bhikkhus, the dukkha·nirodha ariyasacca
(Cessation of suffering, nibbāṇa(Ultimate Goal fot ZEternal Bliss) Sublime truth, Noble truth.


E4. Exposition of Maggasacca

And what, bhikkhus, is the dukkha·nirodha·gāminī (Cessation of suffering, nibbāṇa (ultimate goal of Eternal Bliss)paṭipadā (Ingress, access, way, step, course, progress,
practice, conduct; the first day of a lunar fortnight, especially that
of the moon’s increase)
ariyasacca (
Sublime truth, Noble truth)?


And what, bhikkhus, is sammādiṭṭhi(
The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge)
?
That, bhikkhus, which is the ñāṇa(
Knowledge) of dukkha( Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)), the ñāṇa(Knowledge) of dukkha-samudaya, the ñāṇa(Knowledge) of dukkha-nirodha( Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)) and the ñāṇa(Knowledge) of dukkha-nirodha-gāmini paṭipada( Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss Step by step, in due order), that is called, bhikkhus, sammādiṭṭhi(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge)
.


And what, bhikkhus, are sammāsaṅkappas(
Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
?
Those, bhikkhus, which are saṅkappas(
To will, determine, arrange) of nekkhamma, saṅkappas(To will, determine, arrange) of abyāpāda, saṅkappas(To will, determine, arrange) of avihiṃsā, those are called, bhikkhus, sammāsaṅkappas(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
.


And what, bhikkhus, is sammāvācā(
The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge)
?
That, bhikkhus, which is abstaining from musāvādā(
Speaking falsely, lying), abstaining from pisuṇa vācā(Backbiting, calumnious, malicious a tale-bearer, informer, traitor Word, saying, speech), abstaining from pharusa vācā(Harsh, unkind, fierce, savage; rough, rugged; severe, cruel Word, saying, speech), and abstaining from samphappalāpa(Frivolous talk, idle talk), that is called, bhikkhus, sammāvācā(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge)
.


And what, bhikkhus, is sammā-kammanta(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge
)?
That, bhikkhus, which is abstaining from pāṇātipāta(
Killing) , abstaining from adinnādāna(Taking what is not given, appropriation, theft), abstaining from abrahmacariya(Foul-mouthed, scurrilous, obscenely abusive), that is called, bhikkhus, sammā-kammanta(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge
)
.


And what, bhikkhus, is sammā-ājīva(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge
)?

Here, bhikkhus, a noble disciple, having abandonned wrong livelihood,
supports his life by right means of livelihood, that is called,
bhikkhus, sammā-ājīva
(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge
)
.


And what, bhikkhus, is sammāvāyāma(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge
)?
Here, bhikkhus, a bhikkhu generates his chanda(
Conversant with the Vedas, a brahmin) for the non-arising of unarisen pāpaka(Bad, evil, wicked, sinful) and akusala dhammas(Unwholesome action, evil action, bad works, demerit, sin Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
, he exerts himself, rouses his viriya( Strength, vigour, energy, fortitude, effort, exertion; dignity, influence), applies vigorously his citta(The heart; the mind; a thought, an idea; will, intention) and strives; he generates his chanda( Conversant with the Vedas, a brahmin) for the forsaking of arisen pāpaka(Bad, evil, wicked, sinful) and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta(The heart; the mind; a thought, an idea; will, intention) and strives; he generates his chanda( Conversant with the Vedas, a brahmin) for the arising of unarisen kusala dhammas, he exerts himself, rouses his viriya( Strength, vigour, energy, fortitude, effort, exertion; dignity, influence), applies vigorously his citta(The heart; the mind; a thought, an idea; will, intention) and strives; he generates his chanda( Conversant with the Vedas, a brahmin) for the steadfastness of arisen kusala dhammas,
for their absence of confusion, for their increase, their development,
their cultivation and their completion, he exerts himself, rouses his viriya( Strength, vigour, energy, fortitude, effort, exertion; dignity, influence), applies vigorously his citta(The heart; the mind; a thought, an idea; will, intention) and strives. This is called, bhikkhus, sammāvāyāma(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge
)
.


An what, bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya(
Referring to the body in body), ātāpī(Ardent, zealous, strenuous, active ) sampajāno(Knowing, understanding, conscious), satimā(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhā-domanassa(Covetousness) towards the world. He dwells observing vedanā in vedanā( Feeling, sensation, perception; pain, suffering in Feeling, sensation, perception; pain, suffering), ātāpī(Ardent, zealous, strenuous, active ) sampajāno(Knowing, understanding, conscious), satimā(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhā-domanassa(Covetousness) towards the world. He dwells observing citta in citta(The heart; the mind; a thought, an idea; will, intention in The heart; the mind; a thought, an idea; will, intention), ātāpī (Ardent, zealous, strenuous, active )sampajāno(Knowing, understanding, conscious), satimā(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhā-domanassa(Covetousness) towards the world. He dwells observing dhamma·s in dhamma·s(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
, ātāpī(Ardent, zealous, strenuous, active ) sampajāno(Knowing, understanding, conscious), satimā(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhā-domanassa(Covetousness) towards the world. This is called, bhikkhus, sammāsati.

And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a
bhikkhu, detached from kāma, detached from akusala dhammas, having
entered in the first jhāna, abides therein, with vitakka and vicāra,
with pīti and sukha born of detachment.
With
the stilling of vitakka-vicāra, having entered in the second jhāna, he
abides therein with inner tanquilization, unification of citta, without
vitakka nor vicāra, with pīti and sukha born of samādhi.
And
with indifference towards pīti, he abides in upekkha, sato and
sampajāno, he experiences in kāya the sukha which the ariyas describe:
‘one who is equanimous and mindful dwells in [this] sukha’, having
entered in the third jhāna, he abides therein.
Abandoning
sukha and abandoning dukkha, somanassa and domanassa having previously
disappeared, without sukha nor dukkha, with the purity of upekkha and
sati, having entered in the fourth jhāna, he abides therein.
This is called, bhikkhus, sammāsamādhi.


And what, bhikkhus, is sammāsamādhi(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
? Here, bhikkhus, a
bhikkhu, detached from kāma(
Fond or desirous of sensual pleasure), detached from akusala dhammas(Unwholesome action, evil action, bad works, demerit, sin Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
, having
entered in the first jhāna( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), abides therein, with vitakka(Reasoning) and vicāra(One who investigates, a judge),
with pīti(
Drinking) and sukha( Having a feeling of ease or serenity) born of detachment. With
the stilling of vitakka-vicāra(
Reasoning-One who investigates, a judge), having entered in the second jhāna( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), he
abides therein with inner tanquilization, unification of citta, withoutvitakka(Reasoning) nor vicāra(One who investigates, a judge) , with pīti((Drinking) and sukha born of samādhi(Agreement, peace, reconciliation; tranquillity, self-concentration, calm). And
with indifference towards pīti, he abides in upekkha(
Resigned, patient), sato(Recollecting, mindful, attentive, thoughtful, conscious) and
sampajāno(
Knowing, understanding, conscious), he experiences in kāya(Referring to the body) the sukha( Having a feeling of ease or serenity) which the ariyas( Sublime truth, Noble truth) describe:
‘one who is equanimous and mindful dwells in [this] sukha
( Having a feeling of ease or serenity)‘, having
entered in the third jhāna( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), he abides therein. Abandoning
sukha and abandoning dukkha(
Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), somanassa(Satisfaction, enjoyment, joy) and domanassa(Dejection, gloom, melancholy) having previously
disappeared, without sukha
( Having a feeling of ease or serenity) nor dukkha(Ultimate Goal for Eternal Bliss), with the purity of upekkha(Resigned, patient) and
sati(
Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
, having entered in the fourth jhāna
( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), he abides therein. This is called, bhikkhus, sammāsamādhi(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
.


This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Ingress, access, way, step, course,
progress, practice, conduct; the first day of a lunar fortnight,
especially that of the moon’s increase Sublime truth, Noble truth))
.


Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens) in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
, or he dwells observing the passing away of phenomena(sapindus detergens) in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
, or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
; or else, [realizing:] “these are dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
!” sati(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
is present in him, just to the extent of mere ñāṇa(
Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of
Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
)
, with reference to the four ariya·saccas(Aryan as opposed to milakkha truths).


It is just this ariya (Aryan as opposed to milakkha) aṭṭhaṅgika (Eight divisions or parts; eight qualities) magga (Walking in one of the Four Paths), that is to say sammādiṭṭhi (The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge)
, sammāsaṅkappo(
Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
, sammāvācā(
The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge
)
, sammākammanto(
The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge)
, sammā-ājīvo(
The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge)
, sammāvāyāmo(
The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge)
, sammāsati
(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
and sammāsamādhi
(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)
.

The benefits of practicing the Satipaṭṭhānas(Fixing the attention, earnest meditation)


For whoever, bhikkhus, would practice these four satipaṭṭhānas
(Fixing the attention, earnest meditation)
in this way for seven years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī).


Let alone seven years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for six years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī).

Let alone six years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for five years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..

Let alone five years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for four years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..

Let alone four years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for three years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..

Let alone three years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for two years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..

Let alone two years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for one year, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..

Let alone one year, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for seven months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita(Fruition of the state of anāgāmī)..

Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for six months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..

Let alone six months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..

Let alone five months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for four months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..

Let alone four months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for three months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita(Fruition of the state of anāgāmī)..

Let alone three months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for two months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..

Let alone two months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī)..

Let alone one month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for half a month, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anāgāmita(Fruition of the state of anāgāmī)..

Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(Fixing the attention, earnest meditation)
in this way for a week, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita(Fruition of the state of anāgāmī).

“This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), the attainment of the right way, the realization of Nibbāna(Extinction; destruction, annihilation; annihilation of
being, nibbāṇa
(Ultimate Goal for Eternal Bliss); annihilation of human passion, arhatship or final
sanctification), that is to say the four satipaṭṭhānas(Fixing the attention, earnest meditation).” Thus has it been said, and on the basis of all this has it been said.

Thus spoke the Bhagavā(Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni). Delighted, the bhikkhus welcomed the words of the Bhagavā(Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni).


Ānāpānassati

— Awareness of the Breath —
[ānāpāna+sati]

The practice of ānāpānassati is highly recommended by the
Buddha for all kinds of wholesome purposes. At AN 6.115 it is prescribed
as a remedy to ‘cetasa vikkhepa’ (mental confusion/disorder). At SN 54.8,
it is prescribed for various purposes, among which mastering the 8
jhānas and attaining saññā-vedayita-nirodhaṃ (cessation of saññā and
vedanā, taken as meaning Nirodha-samāpatti, a form of Nibbāna). At SN
54.13, it is stated that ānāpānassati brings the four satipaṭṭhānas to
their completion (paripūreti) and that Kāyānupassanā is practiced through the stages 2 and 3, Vedanānupassanā through stage 4, Cittānupassanā through stage 5 and Dhammānupassanā through stage 6.



Note: info·bubbles on all words


(1)


Bhikkhu arañña-gato rukkha-mūla-gato suññ·āgāra-gato nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

A bhikkhu, having gone to the forest or having gone at the root of a tree or having gone to an empty room, sits down folding the legs crosswise, setting kāya upright, and setting sati parimukhaṃ.


Bhikkhu arañña-gato

A bhikkhu, having gone to the forest

rukkha-mūla-gato

or having gone at the root of a tree

suññ·āgāra-gato

or having gone to an empty room,

nisīdati pallaṅkaṃ ābhujitvā

sits down folding the legs crosswise,

ujuṃ kāyaṃ paṇidhāya

setting kāya upright,

parimukhaṃ satiṃ upaṭṭhapetvā.

and setting sati parimukhaṃ.



(2)


So sato·va assasati, sato·va passasati. Dīghaṃ assasantodīghaṃ assasāmī’ ti pajānāti. Dīghaṃ passasantodīghaṃ passasāmī’ ti pajānāti. Rassaṃ assasantorassaṃ assasāmī’ ti pajānāti. Rassaṃ passasantorassaṃ passasāmī’ ti pajānāti.

Thus sato he breathes in, thus sato he breathes out. Breathing in long he understands:I am breathing in long’. Breathing out long he understands:I am breathing out long’. Breathing in short he understands:I am breathing in short’. Breathing out short he understands:I am breathing out short’.


So sato·va assasati, sato·va passasati.

Thus sato he breathes in, thus sato he breathes out.

Dīghaṃ assasantodīghaṃ assasāmī’ ti pajānāti.

Breathing in long he understands:I am breathing in long’.

Dīghaṃ passasantodīghaṃ passasāmī’ ti pajānāti.

Breathing out long he understands:I am breathing out long’.

Rassaṃ assasantorassaṃ assasāmī’ ti pajānāti.

Breathing in short he understands:I am breathing in short’.

Rassaṃ passasantorassaṃ passasāmī’ ti pajānāti.

Breathing out short he understands:I am breathing out short’.



(3)



Sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Passambhayaṃ kāya-saṅkhāraṃ{1} assasissāmī’ ti sikkhati. ‘Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.

He trains himself:feeling the whole kāya, I will breathe in’. He trains himself:feeling the whole kāya, I will breathe out’. He trains himself:calming down the kāya-saṅkhāras{1}, I will breathe in’. He trains himself:calming down the kāya-saṅkhāras, I will breathe out’.



Sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati.

He trains himself:feeling the whole kāya, I will breathe in’.


Sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati.

He trains himself:feeling the whole kāya, I will breathe out’.


Passambhayaṃ kāya-saṅkhāraṃ{1} assasissāmī’ ti sikkhati.

He trains himself:calming down the kāya-saṅkhāras{1}, I will breathe in’.


Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.

He trains himself:calming down the kāya-saṅkhāras, I will breathe out’.



(4)



Pīti-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Pīti-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Sukha-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Sukha-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Passambhayaṃ citta-saṅkhāraṃ assasissāmī’ ti sikkhati. ‘Passambhayaṃ citta-saṅkhāraṃ passasissāmī’ ti sikkhati.

He trains himself:experiencing pīti, I will breathe in’. He trains himself:experiencing pīti, I will breathe out’. He trains himself:experiencing sukha, I will breathe in’. He trains himself:experiencing sukha, I will breathe out’. He trains himself:perceiving citta-saṅkhāras, I will breathe in’. He trains himself:perceiving citta-saṅkhāras, I will breathe out’. He trains himself:calming down citta-saṅkhāras, I will breathe in’. He trains himself:calming down citta-saṅkhāras, I will breathe out’.



Pīti-paṭisaṃvedī assasissāmī’ ti sikkhati.

He trains himself:experiencing pīti, I will breathe in’.


Pīti-paṭisaṃvedī passasissāmī’ ti sikkhati.

He trains himself:experiencing pīti, I will breathe out’.


Sukha-paṭisaṃvedī assasissāmī’ ti sikkhati.

He trains himself:experiencing sukha, I will breathe in’.


Sukha-paṭisaṃvedī passasissāmī’ ti sikkhati.

He trains himself:experiencing sukha, I will breathe out’.


Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ ti sikkhati.

He trains himself:perceiving citta-saṅkhāras, I will breathe in’.


Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti sikkhati.

He trains himself:perceiving citta-saṅkhāras, I will breathe out’.


Passambhayaṃ citta-saṅkhāraṃ assasissāmī’ ti sikkhati.

He trains himself:calming down citta-saṅkhāras, I will breathe in’.


Passambhayaṃ citta-saṅkhāraṃ passasissāmī’ ti sikkhati.

He trains himself:calming down citta-saṅkhāras, I will breathe out’.



(5)



Citta-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Citta-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Abhippamodayaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Abhippamodayaṃ cittaṃ passasissāmī’ ti sikkhati. ‘Samādahaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Samādahaṃ cittaṃ passasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati.

He trains himself:perceiving citta, I will breathe in’. He trains himself:perceiving citta, I will breathe out’. He trains himself:gladdening citta, I will breathe in’. He trains himself:gladdening citta, I will breathe out’. He trains himself:concentrating citta, I will breathe in’. He trains himself:concentrating citta, I will breathe out’. He trains himself:releasing citta, I will breathe in’. He trains himself:releasing citta, I will breathe out’.



Citta-paṭisaṃvedī assasissāmī’ ti sikkhati.

He trains himself:perceiving citta, I will breathe in’.


Citta-paṭisaṃvedī passasissāmī’ ti sikkhati.

He trains himself:perceiving citta, I will breathe out’.


Abhippamodayaṃ cittaṃ assasissāmī’ ti sikkhati.

He trains himself:gladdening citta, I will breathe in’.


Abhippamodayaṃ cittaṃ passasissāmī’ ti sikkhati.

He trains himself:gladdening citta, I will breathe out’.


Samādahaṃ cittaṃ assasissāmī’ ti sikkhati.

He trains himself:concentrating citta, I will breathe in’.


Samādahaṃ cittaṃ passasissāmī’ ti sikkhati.

He trains himself:concentrating citta, I will breathe out’.


Vimocayaṃ cittaṃ assasissāmī’ ti sikkhati.

He trains himself:releasing citta, I will breathe in’.


Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati.

He trains himself:releasing citta, I will breathe out’.



(6)



Anicc·ānupassī assasissāmī’ ti sikkhati. ‘Anicc·ānupassī passasissāmī’ ti sikkhati. ‘Virāg·ānupassī assasissāmī’ ti sikkhati. ‘Virāg·ānupassī passasissāmī’ ti sikkhati. ‘Nirodh·ānupassī assasissāmī’ ti sikkhati. ‘Nirodh·ānupassī passasissāmī’ ti sikkhati. ‘Paṭinissagg·ānupassī assasissāmī’ ti sikkhati. ‘Paṭinissagg·ānupassī passasissāmī’ ti sikkhati.

He trains himself:contemplating aniccā, I will breathe in’. He trains himself:contemplating aniccā, I will breathe out’. He trains himself:contemplating virāga, I will breathe in’. He trains himself:contemplating virāga, I will breathe out’. He trains himself:contemplating nirodha, I will breathe in’. He trains himself:contemplating nirodha, I will breathe out’. He trains himself:contemplating relinquishment, I will breathe in’. He trains himself:contemplating relinquishment, I will breathe out’.


Anicc·ānupassī assasissāmī’ ti sikkhati.

He trains himself:contemplating aniccā, I will breathe in’.


Anicc·ānupassī passasissāmī’ ti sikkhati.

He trains himself:contemplating aniccā, I will breathe out’.


Virāg·ānupassī assasissāmī’ ti sikkhati.

He trains himself:contemplating virāga, I will breathe in’.


Virāg·ānupassī passasissāmī’ ti sikkhati.

He trains himself:contemplating virāga, I will breathe out’.


Nirodh·ānupassī assasissāmī’ ti sikkhati.

He trains himself:contemplating nirodha, I will breathe in’.


Nirodh·ānupassī passasissāmī’ ti sikkhati.

He trains himself:contemplating nirodha, I will breathe out’.


Paṭinissagg·ānupassī assasissāmī’ ti sikkhati.

He trains himself:contemplating relinquishment, I will breathe in’.


Paṭinissagg·ānupassī passasissāmī’ ti sikkhati.

He trains himself:contemplating relinquishment, I will breathe out’.

தானங்களில் சிறந்தது தம்ம தானம் ஸக்கபஹ்ன வத்து ஸப்ப தானங் தம்ம தானங் ஜினதி The gift of truth excels all other gifts. Dhp.354 - Form is Emptiness -
Emptiness is Form
Think about this in the light of Einstein’s Theory of
Relativity
-



Sakkapanha Vatthu

Sabbadanam dhammadanam jinati
sabbarasam dhammaraso jinati
sabbaratim dhammarati jinati
tanhakkhayo sabbadukkham jinati.


Dhammapada Verse 354


The gift of truth excels all other gifts. Dhp.354


Verse 354. The Conquest Of All Suffering

Gift of Dhamma surpasses all gifts,
the Dhamma, its taste all other tastes beats,
delight in the Dhamma bests other delights,
destruction of craving conquers all ill.

Explanation: The gift of Dhamma excels all others gifts; the
taste of Dhamma excels all other tastes; delight in the Dhamma excels
all other delights. The eradication of craving overcomes all ills.

Verse 354: The gift of the Dhamma excels all gifts; the taste of the Dhamma
excels all tastes; delight in the Dhamma excels all delights. The eradication of
Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).


The Story of the Questions Raised by Sakka

While residing at the Jetavana monastery, the Buddha uttered Verse (354) of
this book, with reference to four questions raised by Sakka, king of the devas.

On one occasion, at a meeting of the devas in the Tavatimsa realm, four
questions were raised, but the devas failed to get the correct answers.
Eventually, Sakka took these devas to the Buddha at the Jetavana monastery.
After explaining their difficulty, Sakka presented the following four questions:

     (a) Among gifts, which is the best?

     (b) Among tastes, which is the best?

     (c) Among delights, which is the best?

     (d) Why is the eradication of craving said to
be the most excellent?

To these questions, the Buddha replied, “Oh Sakka, the Dhamma is the
noblest of all gifts, the best of all tastes and the best of all delights.
Eradication of Craving leads to the attainment of arahatship and is, therefore,
the greatest of all conquests.”

Then the Buddha spoke in verse as follows:

Verse 354: The gift of tile Dhamma excels all gifts;
the taste of the Dhamma excels all tastes; delight in the Dhamma
excels all delights. The eradication of Craving (i.e., attainment of
arahatship) overcomes all ills (samsara dukkha).

At the end of the discourse, Sakka said to the Buddha, “Venerable Sir,
if the gift of the Dhamma excels all gifts why are we not invited to share the
merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from
now on, we may be given a share in the merit of good deeds”. Then the
Buddha asked all the bhikkhus to assemble and exhorted them to share the merit
of all their good deeds with all beings.

Since then, it has become a custom to invite all beings from the thirty-one
realms (bhumis) to come and share merit whenever a good deed is done.

Albert Einstein Albert Einstein



The
individual feels the nothingness of human desires and aims and the
sublimity and marvellous order which reveal themselves both in
nature and in the world of thought. He looks upon individual
existence as a sort of prison and wants to experience the universe
as a single significant whole, the beginnings of cosmic religious
feeling already appear in early stages of development - e.g. in
many of the Psalms of David and in some of the Prophets.  

 
Buddhism, as
we have learnt from the wonderful writings of Schopenhauer
especially, contains much stronger elements of it. The religion of
the future will he a cosmic religion. It should transcend a
personal God and avoid dogmas and theology. Covering both the
natural and the spiritual, it should he based on a religious sense
arising from the experience of all things, natural and spiritual
and a meaningful unity. Buddhism answers this description. If
there is any religion that would cope with modern scientific needs
it would be Buddhism.


One
of Einstein’s great insights was to realize that matter and
energy are really different forms of the same thing. Matter
can be turned into energy, and energy into matter.


 

E= mc2
E=energy   m=mass  c=speed of light
The big bang was when energy became matter.

Consider the Heart Sutra - Form is Emptiness -
Emptiness is Form

Think about this in the light of Einstein’s Theory of
Relativity


HOW YOUR HOBBIES SPORTS & ACTIVITIES RATE AS EXERCISE

ACTIVITIES                                   SUPPLENESS    STRENGTH        STAMINA

BADMINTON                                       XXX                   XX                         XX
CLIMBING STAIRS                               X                      XX                       XXX
CRICKET                                               XX                      X                           X
CYCLING (HARD)                               XX                    XXX                    XXXX
DANCING (DISCO)                           XXXX                    X                        XXX
FOOTBALL                                          XXX                   XXX                    XXX
GYMNASTICS                                   XXXX                  XXX                      XX
HOUSE WORK(MODERATE)           XX                       X                            X
JOGGING                                              XX                      XX                       XXXX
JUDO                                                   XXXX                   XX                         XX
SWIMMING (HARD)                        XXXX                XXXX                   XXXX
WALKING (BRISKLY)                         X                         X                           XX
WEIGHT LIFTING                               X                     XXXX                         X
YOGA                                                  XXXX                   XX                          XX
MEDITATION+YOGA+
WALKING+SWIMMING +
VEGAN FOOD 2 TIMES A DAY
BEFORE 12:00 NOON
(ULTIMATE GOAL FOR
ETERNAL BLISS                            XXXXX               XXXXX                XXXXX


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