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Home > English Publications > MahÄsatipaį¹į¹hÄna Sutta
MahÄsatipaį¹į¹hÄna
Sutta
The Great Discourse
on the Establishing of Awareness
Visayasūcī
Contents
Note on the Pronunciation of PÄli
VedanÄ in the Practice of Satipaį¹į¹hÄna
MahÄsatipaį¹į¹hÄna Sutta
The Great Discourse on the Establishing of Awareness
1. Uddeso
1. Introduction
2. KÄyÄnupassanÄ
2. The Observation of Body
A. ÄnÄpÄnapabbaį¹
B. IriyÄpathapabbaį¹
C. SampajÄnapabbaį¹
D. Paį¹ikÅ«lamanasikÄrapabbaį¹
E. DhÄtumanasikÄrapabbaį¹
F. Navasivathikapabbaį¹
A. Section on Respiration
B. Section on Postures
C. Section on Constant Thorough Understanding of Impermanence
D. Section on Reflections on Repulsiveness
E. Section on the Reflections on the Material Elements
F. Section on the Nine Charnel-ground Observations
3. VedanÄnupassanÄ
3. The Observation of Sensations
4. CittÄnupassanÄ
4. The Observation of Mind
5. DhammÄnupassanÄ
5. The Observation of Mental Contents
A. NÄ«varaį¹apabbaį¹
B. Khandhapabbaį¹
C. Äyatanapabbaį¹
D. Bojjhaį¹
gapabbaį¹
E. Saccapabbaį¹
Dukkhasaccaniddeso
Samudayasaccaniddeso
Nirodhasaccaniddeso
Maggasaccaniddeso
A. Section on the Hindrances
B. Section on the Aggregates
C. Section on the Sense Spheres
D. Section on the Factors of Enlightenment
E. Section on the Noble Truths
Exposition of the Truth of Suffering
Exposition of the Truth of the Arising of Suffering
Exposition of the Truth of the Cessation of Suffering
Exposition of the Truth of the Path
6. Satipaį¹į¹hÄnabhÄvanÄnisaį¹so
6. The Results of Practising the Establishing of Awareness
Notes (subscript numbers are explained in the endnotes to this book)
Note on the Pronunciation of PÄli
PÄli was a spoken language of northern India in the time of Gotama the
Buddha. It was written in the BrÄhmÄ« script in India in the time of
Emperor AÅoka and has been preserved in the scripts of the various
countries where the language has been maintained. In Roman script the
following set of diacritical marks are used to indicate the proper
pronunciation.
The alphabet consists of forty-one characters: eight vowels and thirty-three consonants.
Vowels: a, Ä, i, Ä«, u, Å«, e, o
Consonants:
Velar: k kh g gh į¹
Palatal: c ch j jh Ʊ
Retroflex: į¹ į¹h įø įøh į¹
Dental: t th d dh n
Labial: p ph b bh m
Miscellaneous: y, r, l, v, s, h, įø·, į¹
The vowels a, i, u are short; Ä, Ä«, Å« are long; e and o are
pronounced long except before double consonants: deva, mettÄ; loka,
phoį¹į¹habbÄ.
a is pronounced like āaā in āaboutā; Ä like āaā in āfatherā;
i is pronounced like āiā in āmintā; Ä« like āeeā in āseeā;
u is pronounced like āuā in āputā; Å« like āooā in āpoolā.
The consonant c is pronounced as in the āchā in āchurchā. All the
aspirated consonants are pronounced with an audible expulsion of breath
following the normal unaspirated sound. Therefore th is not as in
āthreeā but more like the sound in āThailandā, and ph is not as in
āphotoā but rather is pronounced āpā accompanied by an expulsion of
breath.
The retroflex consonants, į¹, į¹h, įø, įøh, į¹ are pronounced with the
tip of the tongue turned back, whereas in the dentals, t, th, d, dh, n,
it touches the upper front teeth.
The palatal nasal, Ʊ, is the same as the Spanish āƱā, as in seƱor.
The velar nasal, į¹
, is pronounced like āngā in āsingerā but occurs only
with the other consonants in its group: į¹
k, į¹
kh,į¹
g, į¹
gh. The
pronunciation of į¹ is similar to į¹
but occurs most commonly as a
terminal nasalization: āevaį¹ me sutaį¹ā. The PÄli v is a soft āvā or āwā
and įø·, produced with the tongue retroflexed, is almost a combined ārlā
sound.
VedanÄ in the Practice of Satipaį¹į¹hÄna
Vipassana Research Institute
The practice of the four-fold satipaį¹į¹hÄna, the establishing of
awareness, was highly praised by the Buddha in the suttas. Mentioning
its importance in the MahÄsatipaį¹į¹hÄna Sutta, the Buddha called it
ekÄyano maggo - the only way for the purification of beings, for
overcoming sorrow, for extinguishing suffering, for walking on the path
of truth and for realising nibbÄna (liberation).1
In this sutta, the Buddha presented a practical method for
developing self-knowledge by means of kÄyÄnupassanÄ (observation of the
body), vedanÄnupassanÄ (observation of sensations), cittÄnupassanÄ
(observation of the mind), and dhammÄnupassanÄ (observation of the
contents of the mind).2
To explore the truth about ourselves, we must examine what we are:
body and mind. We must learn to observe these directly within ourselves.
Accordingly, we must keep three points in mind: 1) The reality of the
body may be imagined by contemplation, but to experience it directly one
must work with vedanÄ (body sensations) arising within it. 2)
Similarly, the actual experience of the mind is attained by working with
the contents of the mind. Therefore, in the same way as body and
sensations cannot be experienced separately, the mind cannot be observed
apart from the contents of the mind. 3) Mind and matter are so closely
inter-related that the contents of the mind always manifest themselves
as sensations in the body. For this reason the Buddha said:
VedanÄ-samosaraį¹Ä sabbe dhammÄ.3
Everything that arises in the mind flows together with sensations.
Therefore, observation of sensations offers a means - indeed the
only means - to examine the totality of our being, physical as well as
mental.
Broadly speaking, the Buddha refers to five types of vedanÄ:
SukhÄ vedanÄ - pleasant sensations
DukkhÄ vedanÄ - unpleasant sensations
Somanassa vedanÄ - pleasant mental feeling
Domanassa vedanÄ - unpleasant mental feeling
AdukkhamasukhÄ vedanÄ - neither unpleasant nor pleasant sensations.
In all references to vedanÄ in the Satipaį¹į¹hÄna Sutta the Buddha speaks
of sukhÄ vedanÄ, dukkhÄ vedanÄ, i.e., the body sensations; or
adukkhamasukhÄ vedanÄ, which in this context also clearly denotes
neutral body sensations.
The strong emphasis is on body sensations because they work as a
direct avenue for the attainment of fruition (nibbÄna) by means of
āstrong dependence conditionā (upanissaya-paccayena paccayo), i.e., the
nearest dependent condition for our liberation. This fact is succinctly
highlighted in the Paį¹į¹hÄna, the seventh text of Abhidhamma Piį¹aka under
the Pakatūpanissaya, where it is stated:
KÄyikaį¹ sukhaį¹ kÄyikassa sukhassa, kÄyikassa dukkhassa, phalasamÄpattiyÄ upanissayapaccayena paccayo.
KÄyikaį¹ dukkhaį¹ kÄyikassa sukhassa, kÄyikassa dukkhassa, phalasamÄpattiyÄ upanissayapaccayena paccayo.
Utu kÄyikassa sukhassa, kÄyikassa dukkhassa, phalasamÄpattiyÄ upanissayapaccayena paccayo.
Bhojanaį¹ kÄyikassa sukhassa, kÄyikassa dukkhassa, phalasamÄpattiyÄ upanissayapaccayena paccayo.
SenÄsanaį¹ kÄyikassa sukhassa, kÄyikassa dukkhassa, phalasamÄpattiyÄ upanissayapaccayena paccayo.4
Pleasant body sensation is related to pleasant sensation of the
body, unpleasant sensation of the body, and attainment of fruition
(nibbÄna) by strong dependence condition.
Unpleasant body sensation is related to pleasant sensation of the
body, unpleasant sensation of the body, and attainment of fruition by
strong dependence condition.
The season (or surrounding environment) is related to pleasant
sensation of the body, unpleasant sensation of the body, and attainment
of fruition by strong dependence condition.
Food is related to pleasant sensation of the body, unpleasant
sensation of the body, and attainment of fruition by strong dependence
condition.
Lying down and sitting (i.e., the mattress and cushions, or the
position of lying, sitting, etc.) is related to pleasant sensation of
the body, unpleasant sensation of the body, and attainment of fruition
by strong dependence condition.
From the above statement it is clear how important vedanÄ,
sensation, is on the path of liberation. The pleasant and unpleasant
body sensations, the surrounding environment (utu), the food we eat
(bhojanaį¹), and the sleeping and sitting position, the mattress or
cushions used, etc. (senÄsanaį¹) are all responsible for ongoing body
sensations of one type or another. When the sensations are experienced
properly, as the Buddha explained in MahÄsatipaį¹į¹hÄna Sutta, these
become the nearest dependent condition for our liberation.
There are four dimensions to our nature: the body and its
sensations, and the mind and its contents. These provide four avenues
for the establishing of awareness in satipaį¹į¹hÄna. In order that the
observation be complete, we must experience every facet, which we can
only do by means of vedanÄ. This exploration of truth will remove the
delusions we have about ourselves.
In the same way, to come out of the delusion about the world
outside, we must explore how the outside world interacts with our own
mind-and-matter phenomenon, our own self. The outside world comes in
contact with the individual only at the six sense doors: the eye, ear,
nose, tongue, body and mind. Since all these sense doors are contained
in the body, every contact of the outside world is at the body level.
The traditional spiritual teachers of India, before the Buddha, in
his day and afterwards, expressed the view that craving causes suffering
and that to remove suffering one must abstain from the objects of
craving. This belief led to various practices of penance and extreme
abstinence from external stimuli. In order to develop detachment, the
Buddha took a different approach. Having learned to examine the depths
of his own mind, he realized that between the external object and the
mental reflex of craving is a missing link: vedanÄ. Whenever we
encounter an object through the five physical senses or the mind, a
sensation arises; and based on the sensation, taį¹hÄ (craving) arises. If
the sensation is pleasant we crave to prolong it, if it is unpleasant
we crave to be rid of it. It is in the chain of Dependent Origination
(paį¹iccasamuppÄda) that the Buddha expressed his profound discovery:
Saįø·Äyatana-paccayÄ phasso
Phassa-paccayÄ vedanÄ
VedanÄ-paccayÄ taį¹hÄ.5
Dependent on the six sense-spheres, contact arises.
Dependent on contact, sensation arises.
Dependent on sensation, craving arises.
The immediate cause for the arising of craving and, consequently, of
suffering is not something outside of us but rather the sensations that
occur within us.
Therefore, just as the understanding of vedanÄ is absolutely
essential to understand the interaction between mind and matter within
ourselves, the same understanding of vedanÄ is essential to understand
the interaction of the outside world with the individual.
If this exploration of truth were to be attempted by contemplation
or intellectualization, we could easily ignore the importance of vedanÄ.
However, the crux of the Buddhaās teaching is the necessity of
understanding the truth not merely at the intellectual level, but by
direct experience. For this reason vedanÄ is defined as follows:
YÄ vedeti ti vedanÄ, sÄ vediyati lakkhaį¹Ä, anubhavanarasÄā¦6
That which feels the object is vedanÄ; its characteristic is to feel, it is the essential taste of experienceā¦
However, merely to feel the sensations within is not enough to
remove our delusions. Instead, it is essential to understand the
ti-lakkhaį¹Ä (three characteristics) of all phenomena. We must directly
experience anicca (impermanence), dukkha (suffering), and anatta
(selflessness) within ourselves. Of these three, the Buddha always
stressed the importance of anicca because the realization of the other
two will easily follow when we experience deeply the characteristic of
impermanence. In the Meghiya Sutta of the UdÄna he said:
AniccasaƱƱino hi, Meghiya, anattasaĆ±Ć±Ä saį¹į¹hÄti, anattasaƱƱī asmimÄnasamugghÄtaį¹ pÄpuį¹Äti diį¹į¹heva dhamme nibbÄnaį¹.7
In one, Meghiya, who perceives impermanence, the perception of
selflessness is established. One who perceives what is selfless wins the
uprooting of the pride of egotism in this very life, and thus realizes
nibbÄna.
Therefore, in the practice of satipaį¹į¹hÄna, the experience of
anicca, arising and passing away, plays a crucial role. This experience
of anicca as it manifests in the mind and body is also called vipassanÄ.
The practice of Vipassana is the same as the practice of satipaį¹į¹hÄna.
The MahÄsatipaį¹į¹hÄna Sutta begins with the observation of the body.
Here several different starting points are explained: observing
respiration, giving attention to bodily movements, etc. It is from these
points that we can progressively develop vedanÄnupassanÄ,
cittÄnupassanÄ and dhammÄnupassanÄ. However, no matter from which point
the journey starts, stages come which everyone must pass through on the
way to the final goal. These are described in important sentences
repeated not only at the end of each section of kÄyÄnupassanÄ but also
at the end of vedanÄnupassanÄ, cittÄnupassanÄ and each section of
dhammÄnupassanÄ. They are:
Samudaya-dhammÄnupassÄ« vÄ viharati.
Vaya-dhammÄnupassÄ« vÄ viharati.
Samudaya-vaya-dhammÄnupassÄ« vÄ viharati.8
One dwells observing the phenomenon of arising.
One dwells observing the phenomenon of passing away.
One dwells observing the phenomenon of arising and passing away.
These sentences reveal the essence of the practice of satipaį¹į¹hÄna.
Unless these three levels of anicca are experienced, we will not develop
paĆ±Ć±Ä (wisdom) - the equanimity based on the experience of
impermanence - which leads to detachment and liberation. Therefore, in
order to practise any of the four-fold satipaį¹į¹hÄnÄ we have to develop
the constant thorough understanding of impermanence which in PÄli is
known as sampajaƱƱa.
SampajaƱƱa has been often misunderstood. In the colloquial language
of the day, it also had the meaning of āknowingly.ā For example, the
Buddha has spoken of sampajÄnamusÄ bhÄsitÄ,9 and sampajÄna musÄvÄda10
which means āconsciously, or knowingly, to speak falsely.ā This
superficial meaning of the term is sufficient in an ordinary context.
But whenever the Buddha speaks of vipassanÄ, of the practice leading to
purification, to nibbÄna, as here in this sutta, then sampajaƱƱa has a
specific, technical significance.
To remain sampajÄno (the adjective form of sampajaƱƱa), one must
meditate on the impermanence of phenomena (anicca-bodha), objectively
observing mind and matter without reaction. The understanding of
samudaya-vaya-dhammÄ (the nature of arising and passing away) cannot be
by contemplation, which is merely a process of thinking, or by
imagination or even by believing; it must be performed with paccanubhoti
11 (direct experience), which is yathÄbhÅ«ta-ƱÄį¹a-dassana 12
(experiential knowledge of the reality as it is). Here the observation
of vedanÄ plays its vital role, because with vedanÄ a meditator very
clearly and tangibly experiences samudaya-vaya (arising and passing
away). SampajaƱƱa, in fact, is directly perceiving the arising and
passing away of vedanÄ, wherein all four facets of our being are
included.
It is for this reason that the three essential qualities - to remain
ÄtÄpÄ« (ardent), sampajÄno, and satimÄ (aware) - are invariably repeated
for each of the four satipaį¹į¹hÄnas. And as the Buddha explained,
sampajaƱƱa is observing the arising and passing away of vedanÄ.13 Hence
the part played by vedanÄ in the practice of satipaį¹į¹hÄna should not be
ignored or this practice of satipaį¹į¹hÄna will not be complete.
In the words of the Buddha:
Tisso imÄ, bhikkhave, vedanÄ. KatamÄ tisso? SukhÄ vedanÄ, dukkhÄ vedanÄ, adukkhamasukhÄ vedanÄ.
ImÄ kho, bhikkhave, tisso vedanÄ. ImÄsaį¹ kho, bhikkhave, tissannaį¹ vedanÄnaį¹ pariƱƱÄya cattÄro satipaį¹į¹hÄnÄ bhÄvetabbÄ.14
Meditators, there are three types of body sensations. What are the
three? Pleasant sensations, unpleasant sensations and neutral
sensations. Practise, meditators, the four-fold satipaį¹į¹hÄnÄ for the
complete understanding of these three sensations.
The practice of satipaį¹į¹hÄna, which is the practice of Vipassana, is
complete only when one directly experiences impermanence. Sensations
provide the nexus where the entire mind and body are tangibly revealed
as impermanent phenomena, leading to liberation.
References
1. DÄ«gha-nikÄya: VRI II. 373; PTS II. 290
2. Loc. cit.
3. Aį¹
guttara-nikÄya, VRI II, 58; PTS V, 107
4. Paį¹į¹hÄna, Vol. I, Kusalatika: VRI, 324
5. Vinaya, MahÄvagga: VRI, 1; PTS 2
6. Abhidhammattha-saį¹
gaho, Hindi translation and commentary by Ven.
Dr. U Rewata Dhamma, Varanaseya Sanskrit Vishva-vidyalaya, Varanasi,
Vol. I p. 101. By using the term anubhavanarasÄ, the commentator is
pointing to the fact that the essence of experience itself is vedanÄ,
the sensations on the body.
7. UdÄna: VRI, 31; PTS, 37
8. DÄ«gha-nikÄya: VRI II. 374-404; PTS II. 292-314
9. DÄ«gha-nikÄya: VRI III. 62; PTS III 45. Aį¹
guttara-nikÄya : VRI I, TikanipÄta, 28; PTS I. 128
10. Vinaya, PÄcittiya: VRI, 3; PTS 2
11. Majjhima-nikÄya: VRI I. 455; PTS I. 295; Saį¹yutta-nikÄya: VRI III. 512, 823 ff., 839 ff.; PTS V. 217, 264ff., 286 ff.
12. Aį¹
guttara-nikÄya: VRI II, PaƱcakanipÄta, 24, 168, SattakanipÄta,
65, VRI III, Aį¹į¹hakanipÄta, 81; PTS III, 19, 200; IV, 99, 336
13. Saį¹yutta-nikÄya: VRI III. 401; PTS V. 180
14. Ibid.: VRI III. 415; PTS V. 180
_____________________________
Note: PÄli references are from the Chaį¹į¹ha Saį¹
gÄyana edition of the
Tipiį¹aka, published by the Vipassana Research Institute (VRI), giving
book and paragraph number, followed by the Pali Text Society (PTS)
edition, giving book and page number.
Namo Tassa
Bhagavato Arahato
SammÄsambuddhassa
MahÄsatipaį¹į¹hÄna Sutta
The Great Discourse on the Establishing of Awareness
Evaį¹ me sutaį¹.
Ekaį¹ samayaį¹ bhagavÄ kurÅ«su viharati kammÄsadhammaį¹ nÄma kurÅ«naį¹
nigamo. Tatra kho bhagavÄ bhikkhÅ« Ämantesi, āBhikkhavoā1 ti. āBhaddanteā
ti te bhikkhÅ« bhagavato paccassosuį¹. BhagavÄ etadavoca:
Thus have I heard:
At one time the Enlightened One was staying among the Kurus at
KammÄsadhamma, a market town of the Kuru people. There the Enlightened
One addressed the monks thus: āMonks,ā1 and they replied, āVenerable
Sir!ā Then the Enlightened One spoke as follows:
1. Uddeso
1. Introduction
EkÄyano ayaį¹, bhikkhave, maggo sattÄnaį¹ visuddhiyÄ, sokaparidevÄnaį¹
samatikkamÄya, dukkhadomanassÄnaį¹ atthaį¹
gamÄya, ƱÄyassa adhigamÄya,
nibbÄnassa sacchikiriyÄya, yadidaį¹ cattÄro satipaį¹į¹hÄnÄ.2
This is the one and only way, monks, for the purification of beings,
for the overcoming of sorrow and lamentation, for the extinguishing of
suffering and grief, for walking on the path of truth, for the
realisation of nibbÄna: that is to say, the fourfold establishing of
awareness.2
Katame cattÄro? Idha, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati
ÄtÄpÄ« sampajÄno3 satimÄ, vineyya loke abhijjhÄdomanassaį¹. VedanÄsu
vedanÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke
abhijjhÄdomanassaį¹. Citte cittÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ,
vineyya loke abhijjhÄdomanassaį¹. Dhammesu dhammÄnupassÄ« viharati ÄtÄpÄ«
sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹.4
Which four? Here, monks, a monk dwells ardent with awareness and
constant thorough understanding of impermanence, 3 observing body in
body, having removed craving and aversion towards the world [of mind and
matter]; he dwells ardent with awareness and constant thorough
understanding of impermanence, observing sensations in sensations,
having removed craving and aversion towards the world [of mind and
matter]; he dwells ardent with awareness and constant thorough
understanding of impermanence, observing mind in mind, having removed
craving and aversion towards the world [of mind and matter]; he dwells
ardent with awareness and constant thorough understanding of
impermanence, observing mental contents in mental contents, having
removed craving and aversion towards the world [of mind and matter].4
2. KÄyÄnupassanÄ
2. The Observation of Body
A. ÄnÄpÄnapabbaį¹
A. Section on Respiration
Kathaį¹ ca pana, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati?
And how, monks, does a monk dwell observing body in body?
Idha, bhikkhave, bhikkhu araƱƱagato vÄ rukkhamÅ«lagato vÄ
suƱƱÄgÄragato vÄ nisÄ«dati pallaį¹
kaį¹ ÄbhujitvÄ, ujuį¹ kÄyaį¹ paį¹idhÄya,
parimukhaį¹ satiį¹ upaį¹į¹hapetvÄ. So sato va assasati, sato va passasati.
DÄ«ghaį¹ vÄ assasanto ādÄ«ghaį¹ assasÄmÄ«ā ti pajÄnÄti,5 dÄ«ghaį¹ vÄ passasanto
ādÄ«ghaį¹ passasÄmÄ«ā ti pajÄnÄti. Rassaį¹ vÄ assasanto ārassaį¹ assasÄmÄ«ā
ti pajÄnÄti, rassaį¹ vÄ passasanto ārassaį¹ passasÄmÄ«ā ti pajÄnÄti.
āSabbakÄyapaį¹isaį¹vedÄ« assasissÄmÄ«ā ti sikkhati, āsabbakÄyapaį¹isaį¹vedÄ«
passasissÄmÄ«ā ti sikkhati. āPassambhayaį¹ kÄyasaį¹
khÄraį¹ assasissÄmÄ«ā ti
sikkhati, āpassambhayaį¹ kÄyasaį¹
khÄraį¹ passasissÄmÄ«ā ti sikkhati.
Here a monk, having gone into the forest, or to the foot of a tree,
or to an empty room, sits down cross-legged, keeps his body upright and
fixes his awareness in the area around the mouth. With this awareness,
he breathes in, with this awareness, he breathes out. Breathing in a
deep breath, he understands properly:5 āI am breathing in a deep
breath.ā Breathing out a deep breath, he understands properly: āI am
breathing out a deep breath.ā Breathing in a shallow breath, he
understands properly: āI am breathing in a shallow breath.ā Breathing
out a shallow breath, he understands properly: āI am breathing out a
shallow breath.ā In this way he trains himself: āFeeling the whole body,
I shall breathe in.ā āFeeling the whole body, I shall breathe out,ā
thus he trains himself. āWith the bodily activities calmed, I shall
breathe in,ā thus he trains himself. āWith the bodily activities calmed,
I shall breathe out,ā thus he trains himself.
SeyyathÄpi, bhikkhave, dakkho bhamakÄro vÄ bhamakÄrantevÄsÄ« vÄ
dÄ«ghaį¹ vÄ aƱchanto ādÄ«ghaį¹ aƱchÄmÄ«ā ti pajÄnÄti, rassaį¹ vÄ aƱchanto
ārassaį¹ aƱchÄmÄ«ā ti pajÄnÄti. Evameva kho, bhikkhave, bhikkhu dÄ«ghaį¹ vÄ
assasanto ādÄ«ghaį¹ assasÄmÄ«ā ti pajÄnÄti, dÄ«ghaį¹ vÄ passasanto ādÄ«ghaį¹
passasÄmÄ«ā ti pajÄnÄti, rassaį¹ vÄ assasanto ārassaį¹ assasÄmÄ«ā ti
pajÄnÄti, rassaį¹ vÄ passasanto ārassaį¹ passasÄmÄ«ā ti pajÄnÄti.
āSabbakÄyapaį¹isaį¹vedÄ« assasissÄmÄ«ā ti sikkhati, āsabbakÄyapaį¹isaį¹vedÄ«
passasissÄmÄ«ā ti sikkhati, āpassambhayaį¹ kÄyasaį¹
khÄraį¹ assasissÄmÄ«ā ti
sikkhati, āpassambhayaį¹ kÄyasaį¹
khÄraį¹ passasissÄmÄ«ā ti sikkhati.
Just as a skilful turner or a turnerās apprentice, while making a
long turn understands properly: āI am making a long turn,ā and while
making a short turn, understands properly: āI am making a short turn,ā
just so, the monk, breathing in a deep breath, understands properly: āI
am breathing in a deep breath.ā Breathing in a shallow breath, he
understands properly: āI am breathing in a shallow breath.ā Breathing
out a deep breath, he understands properly: āI am breathing out a deep
breath.ā Breathing out a shallow breath, he understands properly: āI am
breathing out a shallow breath.ā In this way he trains himself: āFeeling
the whole body, I shall breathe in.ā āFeeling the whole body, I shall
breathe out,ā thus he trains himself. āWith the bodily activities
calmed, I shall breathe in,ā thus he trains himself. āWith the bodily
activities calmed, I shall breathe out,ā thus he trains himself.
Iti6 ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ7 vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā8 ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva
ƱÄį¹amattÄya paį¹issatimattÄya9 anissito ca viharati, na ca kiƱci loke
upÄdiyati. Evaį¹ pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus6 he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally.7 Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā8 Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness.9 In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
B. IriyÄpathapabbaį¹
B. Section on Postures
Puna caparaį¹, bhikkhave, bhikkhu gacchanto vÄ āgacchÄmÄ«ā ti
pajÄnÄti, į¹hito vÄ āį¹hitomhÄ«ā ti pajÄnÄti, nisinno vÄ ānisinnomhÄ«ā ti
pajÄnÄti, sayÄno vÄ āsayÄnomhÄ«ā ti pajÄnÄti. YathÄ yathÄ vÄ panassa kÄyo
paį¹ihito hoti, tathÄ tathÄ naį¹ pajÄnÄti.10
Again, monks, a monk while he is walking, understands properly: āI
am walkingā; while he is standing, he understands properly: āI am
standingā; while he is sitting, he understands properly: āI am sittingā;
while he is lying down, he understands properly: āI am lying down.ā In
whichever position he disposes his body, he understands it properly.10
Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva ƱÄį¹amattÄya
paį¹issatimattÄya anissito ca viharati, na ca kiƱci loke upÄdiyati. Evaį¹
pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
C. SampajÄnapabbaį¹
C. Section on Constant Thorough Understanding of Impermanence
Puna caparaį¹, bhikkhave, bhikkhu abhikkante paį¹ikkante sampajÄnakÄrÄ«
hoti,11 Älokite vilokite sampajÄnakÄrÄ« hoti, samiƱjite pasÄrite
sampajÄnakÄrÄ« hoti, saį¹
ghÄį¹ipattacÄ«varadhÄraį¹e sampajÄnakÄrÄ« hoti, asite
pÄ«te khÄyite sÄyite sampajÄnakÄrÄ« hoti, uccÄrapassÄvakamme
sampajÄnakÄrÄ« hoti, gate į¹hite nisinne sutte jÄgarite bhÄsite tuį¹hÄ«bhÄve
sampajÄnakÄrÄ« hoti.
Again, monks, a monk, while going forward or backward, he does so
with constant thorough understanding of impermanence;11 whether he is
looking straight ahead or looking sideways, he does so with constant
thorough understanding of impermanence; while he is bending or
stretching, he does so with constant thorough understanding of
impermanence; whether wearing his robes or carrying his bowl, he does so
with constant thorough understanding of impermanence; whether he is
eating, drinking, chewing or savouring, he does so with constant
thorough understanding of impermanence; while attending to the calls of
nature, he does so with constant thorough understanding of impermanence;
whether he is walking, standing, sitting, sleeping or waking, speaking
or in silence, he does so with constant thorough understanding of
impermanence.
Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva ƱÄį¹amattÄya
paį¹issatimattÄya anissito ca viharati, na ca kiƱci loke upÄdiyati. Evaį¹
pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
D. Paį¹ikÅ«lamanasikÄrapabbaį¹
D. Section on Reflections on Repulsiveness
Puna caparaį¹, bhikkhave, bhikkhu imameva kÄyaį¹, uddhaį¹ pÄdatalÄ adho
kesamatthakÄ, tacapariyantaį¹ pÅ«raį¹ nÄnappakÄrassa asucino
paccavekkhati: āAtthi imasmiį¹ kÄye kesÄ lomÄ nakhÄ dantÄ taco maį¹saį¹
nhÄru aį¹į¹hi aį¹į¹himiƱjaį¹ vakkaį¹ hadayaį¹ yakanaį¹ kilomakaį¹ pihakaį¹
papphÄsaį¹ antaį¹ antaguį¹aį¹ udariyaį¹ karÄ«saį¹ pittaį¹ semhaį¹ pubbo lohitaį¹
sedo medo assu vasÄ kheįø·o siį¹
ghÄį¹ikÄ lasikÄ muttaį¹ā ti.
Again, monks, a monk reflects on this very body, that is covered
with skin and full of impurities of all kinds from the soles of the feet
upwards and from the hair of the head downwards, considering thus: āIn
this body, there are hairs of the head, hairs of the skin, nails, teeth,
skin, flesh, sinews, bones, marrow, kidney, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, faeces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.ā
SeyyathÄpi, bhikkhave, ubhatomukhÄ putoįø·i pÅ«rÄ nÄnÄvihitassa
dhaƱƱassa, seyyathidaį¹ sÄlÄ«naį¹ vÄ«hÄ«naį¹ muggÄnaį¹ mÄsÄnaį¹ tilÄnaį¹
taį¹įøulÄnaį¹. Tamenaį¹ cakkhumÄ puriso muƱcitvÄ paccavekkheyya: āIme sÄlÄ«
ime vÄ«hÄ«, ime muggÄ, ime mÄsÄ, ime tilÄ, ime taį¹įøulÄā ti; evameva kho,
bhikkhave, bhikkhu imameva kÄyaį¹, uddhaį¹ pÄdatalÄ adho kesamatthakÄ,
tacapariyantaį¹ pÅ«raį¹ nÄnappakÄrassa asucino paccavekkhati: āAtthi
imasmiį¹ kÄye kesÄ lomÄ nakhÄ dantÄ taco maį¹saį¹ nhÄru aį¹į¹hi aį¹į¹himiƱjaį¹
vakkaį¹ hadayaį¹ yakanaį¹ kilomakaį¹ pihakaį¹ papphÄsaį¹ antaį¹ antaguį¹aį¹
udariyaį¹ karÄ«saį¹ pittaį¹ semhaį¹ pubbo lohitaį¹ sedo medo assu vasÄ kheįø·o
siį¹
ghÄį¹ikÄ lasikÄ muttaį¹ā ti.
Just as if there were a double-mouthed provision bag, full of
various kinds of grains and seeds, such as hill-paddy, paddy,
mung-beans, cow-peas, sesame seeds and husked rice, and as if there were
a man with discerning eyes, who, after having opened that bag would
examine the contents, saying: āThis is hill-paddy, this is paddy, these
are mung-beans, these are cow-peas, these are sesame seeds and this is
husked riceā; in this same way, monks, a monk reflects on this very
body, that is covered with skin and full of impurities of all kinds from
the soles of the feet upwards and from the hair of the head downwards,
considering thus: āIn this body, there are hairs of the head, hairs of
the skin, nails, teeth, skin, flesh, sinews, bones, marrow, kidney,
heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with
its contents, faeces, bile, phlegm, pus, blood, sweat, fat, tears,
grease, saliva, nasal mucus, synovial fluid and urine.ā
Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva ƱÄį¹amattÄya
paį¹issatimattÄya anissito ca viharati, na ca kiƱci loke upÄdiyati. Evaį¹
pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
E. DhÄtumanasikÄrapabbaį¹
E. Section on the Reflections on the Material Elements
Puna caparaį¹, bhikkhave, bhikkhu imameva kÄyaį¹ yathÄį¹hitaį¹
yathÄpaį¹ihitaį¹ dhÄtuso paccavekkhati: āAtthi imasmiį¹ kÄye pathavÄ«dhÄtu
ÄpodhÄtu tejodhÄtu vÄyodhÄtÅ«ā ti.
Again, monks, a monk reflects on this very body, however it is
placed or disposed, considering it according to the characteristic of
each element: āIn this body, there is the earth-element, the
water-element, the fire-element and the air-element.ā
SeyyathÄpi, bhikkhave, dakkho goghÄtako vÄ goghÄtakantevÄsÄ« vÄ gÄviį¹
vadhitvÄ catumahÄpathe bilaso vibhajitvÄ nisinno assa; evameva kho,
bhikkhave, bhikkhu imameva kÄyaį¹ yathÄį¹hitaį¹ yathÄpaį¹ihitaį¹ dhÄtuso
paccavekkhati: āAtthi imasmiį¹ kÄye pathavÄ«dhÄtu ÄpodhÄtu tejodhÄtu
vÄyodhÄtÅ«ā ti.
Just as if, monks, a skilful cow-butcher or his apprentice, after
having slaughtered a cow and having divided it into portions, would sit
down at the junction of four roads; in the same way, monks, a monk
reflects on this very body, however it is placed or disposed,
considering the material elements: āIn this body, there is the
earth-element, the water-element, the fire-element and the air-element.ā
Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva ƱÄį¹amattÄya
paį¹issatimattÄya anissito ca viharati, na ca kiƱci loke upÄdiyati. Evaį¹
pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
F. Navasivathikapabbaį¹
F. Section on the Nine Charnel-ground Observations
Puna caparaį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹
sivathikÄya chaįøįøitaį¹ ekÄhamataį¹ vÄ dvÄ«hamataį¹ vÄ tÄ«hamataį¹ vÄ
uddhumÄtakaį¹ vinÄ«lakaį¹ vipubbakajÄtaį¹. So imameva kÄyaį¹ upasaį¹harati:
āayaį¹ pi kho kÄyo evaį¹dhammo evaį¹bhÄvÄ« evaį¹anatÄ«toā ti.
Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, dead for one, two or three days, swollen, blue and
festering, regarding his own body considers thus: āIndeed, this body is
of the same nature, it will become like that and cannot escape it.ā
Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva ƱÄį¹amattÄya
paį¹issatimattÄya anissito ca viharati, na ca kiƱci loke upÄdiyati. Evaį¹
pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
Puna caparaį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹
sivathikÄya chaįøįøitaį¹ kÄkehi vÄ khajjamÄnaį¹ kulalehi vÄ khajjamÄnaį¹
gijjhehi vÄ khajjamÄnaį¹ kaį¹
kehi vÄ khajjamÄnaį¹ sunakhehi vÄ khajjamÄnaį¹
byagghehi vÄ khajjamÄnaį¹ dÄ«pÄ«hi vÄ khajjamÄnaį¹ siį¹
gÄlehi vÄ khajjamÄnaį¹
vividhehi vÄ pÄį¹akajÄtehi khajjamÄnaį¹. So imameva kÄyaį¹ upasaį¹harati:
āayaį¹ pi kho kÄyo evaį¹dhammo evaį¹bhÄvÄ« evaį¹anatÄ«toā ti.
Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, being eaten by crows, being eaten by vultures,
being eaten by falcons, being eaten by herons, being eaten by dogs,
being eaten by tigers, being eaten by leopards, being eaten by jackals
and being eaten by different kinds of creatures, regarding his own body
considers thus: āIndeed, this body is of the same nature, it will become
like that and cannot escape it.ā
Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva ƱÄį¹amattÄya
paį¹issatimattÄya anissito ca viharati, na ca kiƱci loke upÄdiyati. Evaį¹
pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
Puna caparaį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹
sivathikÄya chaįøįøitaį¹ aį¹į¹hikasaį¹
khalikaį¹ samaį¹salohitaį¹ nhÄrusambandhaį¹.
So imameva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹dhammo evaį¹bhÄvÄ«
evaį¹anatÄ«toā ti.
Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, reduced to a skeleton with some flesh and blood
attached to it and held together by tendons, regarding his own body
considers thus: āIndeed, this body is of the same nature, it will become
like that and cannot escape it.ā
Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva ƱÄį¹amattÄya
paį¹issatimattÄya anissito ca viharati, na ca kiƱci loke upÄdiyati. Evaį¹
pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
Puna caparaį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹
sivathikÄya chaįøįøitaį¹ aį¹į¹hikasaį¹
khalikaį¹ nimaį¹salohitamakkhitaį¹
nhÄrusambandhaį¹. So imameva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo
evaį¹dhammo evaį¹bhÄvÄ« evaį¹anatÄ«toā ti.
Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, reduced to a skeleton without any flesh but smeared
with blood and held together by tendons, regarding his own body
considers thus: āIndeed, this body is of the same nature, it will become
like that and cannot escape it.ā
Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva ƱÄį¹amattÄya
paį¹issatimattÄya anissito ca viharati, na ca kiƱci loke upÄdiyati. Evaį¹
pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
Puna caparaį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹
sivathikÄya chaįøįøitaį¹ aį¹į¹hikasaį¹
khalikaį¹ apagatamaį¹salohitaį¹
nhÄrusambandhaį¹. So imameva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo
evaį¹dhammo evaį¹bhÄvÄ« evaį¹anatÄ«toā ti.
Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, reduced to a skeleton without any flesh or blood,
held together by tendons, regarding his own body considers thus:
āIndeed, this body is of the same nature, it will become like that and
cannot escape it.ā
Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva ƱÄį¹amattÄya
paį¹issatimattÄya anissito ca viharati, na ca kiƱci loke upÄdiyati. Evaį¹
pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
Puna caparaį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹
sivathikÄya chaįøįøitaį¹ aį¹į¹hikÄni apagatasambandhÄni disÄ vidisÄ
vikkhittÄni, aƱƱena hatthaį¹į¹hikaį¹ aƱƱena pÄdaį¹į¹hikaį¹ aƱƱena
gopphakaį¹į¹hikaį¹ aƱƱena jaį¹
ghaį¹į¹hikaį¹ aƱƱena Å«ruį¹į¹hikaį¹ aƱƱena
kaį¹iį¹į¹hikaį¹ aƱƱena phÄsukaį¹į¹hikaį¹ aƱƱena piį¹į¹hiį¹į¹hikaį¹ aƱƱena
khandhaį¹į¹hikaį¹ aƱƱena gÄ«vaį¹į¹hikaį¹ aƱƱena hanukaį¹į¹hikaį¹ aƱƱena
dantaį¹į¹hikaį¹ aƱƱena sÄ«sakaį¹Ähaį¹. So imameva kÄyaį¹ upasaį¹harati: āayaį¹ pi
kho kÄyo evaį¹dhammo evaį¹bhÄvÄ« evaį¹anatÄ«toā ti.
Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, reduced to disconnected bones, scattered in all
directions, here a bone of the hand, there a bone of the foot, here a
bone of the ankle, there a bone of the knee, here a bone of the thigh
and there a bone of the pelvis, here a bone of the spine, there a bone
of the back, again there a bone of the shoulder, here a bone of the
throat, there a bone of the chin, here a bone of the teeth and there a
bone of the skull, regarding his own body considers thus: āIndeed, this
body is of the same nature, it will become like that and cannot escape
it.ā
Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva ƱÄį¹amattÄya
paį¹issatimattÄya anissito ca viharati, na ca kiƱci loke upÄdiyati. Evaį¹
pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
Puna caparaį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹
sivathikÄya chaįøįøitaį¹ aį¹į¹hikÄni setÄni saį¹
khavaį¹į¹apaį¹ibhÄgÄni. So
imameva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹dhammo evaį¹bhÄvÄ«
evaį¹anatÄ«toā ti.
Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, reduced to bleached bones of conch-like colour,
regarding his own body considers thus: āIndeed, this body is of the same
nature, it will become like that and cannot escape it.ā
Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva ƱÄį¹amattÄya
paį¹issatimattÄya anissito ca viharati, na ca kiƱci loke upÄdiyati. Evaį¹
pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
Puna caparaį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹
sivathikÄya chaįøįøitaį¹ aį¹į¹hikÄni puƱjakitÄni terovassikÄni. So imameva
kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹dhammo evaį¹bhÄvÄ« evaį¹anatÄ«toā
ti.
Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, of bones that are piled up in a heap more than a
year old, regarding his own body considers thus: āIndeed, this body is
of the same nature, it will become like that and cannot escape it.ā
Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva ƱÄį¹amattÄya
paį¹issatimattÄya anissito ca viharati, na ca kiƱci loke upÄdiyati. Evaį¹
pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
Puna caparaį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹
sivathikÄya chaįøįøitaį¹ aį¹į¹hikÄni pÅ«tÄ«ni cuį¹į¹akajÄtÄni. So imameva kÄyaį¹
upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹dhammo evaį¹bhÄvÄ« evaį¹anatÄ«toā ti.
Again, monks, a monk, when he sees a dead body that has been thrown
in a charnel-ground, the bones having rotted away to powder, regarding
his own body considers thus: āIndeed, this body is of the same nature,
it will become like that and cannot escape it.ā
Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati,
samudayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati, vayadhammÄnupassÄ« vÄ
kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ kÄyasmiį¹ viharati,
āatthi kÄyoā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti. YÄvadeva ƱÄį¹amattÄya
paį¹issatimattÄya anissito ca viharati, na ca kiƱci loke upÄdiyati. Evaį¹
pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Thus he dwells observing body in body internally, or he dwells
observing body in body externally, or he dwells observing body in body
both internally and externally. Thus he dwells observing the phenomenon
of arising in the body, thus he dwells observing the phenomenon of
passing away in the body, thus he dwells observing the phenomenon of
arising and passing away in the body. Now his awareness is established:
āThis is body!ā Thus he develops his awareness to such an extent that
there is mere understanding along with mere awareness. In this way he
dwells detached, without clinging towards anything in the world [of mind
and matter]. This is how, monks, a monk dwells observing body in body.
3. VedanÄnupassanÄ
3. The Observation of Sensations
Kathaį¹ ca pana, bhikkhave, bhikkhu vedanÄsu vedanÄnupassÄ« viharati?
How, monks, does a monk dwell, observing sensations in sensations?
Idha, bhikkhave, bhikkhu sukhaį¹ vÄ vedanaį¹ vedayamÄno āsukhaį¹
vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti; dukkhaį¹ vÄ vedanaį¹ vedayamÄno ādukkhaį¹
vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti; adukkhamasukhaį¹ vÄ vedanaį¹ vedayamÄno
āadukkhamasukhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti. SÄmisaį¹ vÄ sukhaį¹
vedanaį¹ vedayamÄno āsÄmisaį¹ sukhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti;
nirÄmisaį¹ vÄ sukhaį¹ vedanaį¹ vedayamÄno ānirÄmisaį¹ sukhaį¹ vedanaį¹
vedayÄmÄ«ā ti pajÄnÄti. SÄmisaį¹ vÄ dukkhaį¹ vedanaį¹ vedayamÄno āsÄmisaį¹
dukkhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti; nirÄmisaį¹ vÄ dukkhaį¹ vedanaį¹
vedayamÄno ānirÄmisaį¹ dukkhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti. SÄmisaį¹ vÄ
adukkhamasukhaį¹ vedanaį¹ vedayamÄno āsÄmisaį¹ adukkhamasukhaį¹ vedanaį¹
vedayÄmÄ«ā ti pajÄnÄti; nirÄmisaį¹ vÄ adukkhamasukhaį¹ vedanaį¹ vedayamÄno
ānirÄmisaį¹ adukkhamasukhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti.12
Here, monks, a monk, while experiencing a pleasant sensation,
understands properly, āI am experiencing a pleasant sensationā; while
experiencing an unpleasant sensation, he understands properly, āI am
experiencing an unpleasant sensationā; while experiencing a
neither-unpleasant-nor-pleasant sensation, he understands properly, āI
am experiencing a neither-unpleasant-nor-pleasant sensation.ā While he
is experiencing a pleasant sensation with attachment, he understands
properly, āI am experiencing a pleasant sensation with attachmentā;
while he is experiencing a pleasant sensation without attachment, he
understands properly, āI am experiencing a pleasant sensation without
attachmentā; while experiencing an unpleasant sensation with attachment,
he understands properly, āI am experiencing an unpleasant sensation
with attachmentā; while experiencing an unpleasant sensation without
attachment, he understands properly, āI am experiencing an unpleasant
sensation without attachmentā; while experiencing a
neither-unpleasant-nor-pleasant sensation with attachment, he
understands properly, āI am experiencing a
neither-unpleasant-nor-pleasant sensation with attachmentā; while
experiencing a neither-unpleasant-nor-pleasant sensation without
attachment, he understands properly, āI am experiencing a
neither-unpleasant-nor-pleasant sensation without attachment.ā12
Iti ajjhattaį¹ vÄ vedanÄsu vedanÄnupassÄ« viharati, bahiddhÄ13 vÄ
vedanÄsu vedanÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ vedanÄsu
vedanÄnupassÄ« viharati, samudayadhammÄnupassÄ« vÄ vedanÄsu viharati,
vayadhammÄnupassÄ« vÄ vedanÄsu viharati, samudayavayadhammÄnupassÄ« vÄ
vedanÄsu viharati, āatthi vedanÄā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti.
YÄvadeva ƱÄį¹amattÄya paį¹issatimattÄya anissito ca viharati, na ca kiƱci
loke upÄdiyati. Evaį¹ pi kho, bhikkhave, bhikkhu vedanÄsu vedanÄnupassÄ«
viharati.
Thus he dwells observing sensations in sensations internally, or he
dwells observing sensations in sensations externally,13 or he dwells
observing sensations in sensations both internally and externally. Thus
he dwells observing the phenomenon of arising in sensations, thus he
dwells observing the phenomenon of passing away in sensations, thus he
dwells observing the phenomenon of arising and passing away in
sensations. Now his awareness is established: āThis is sensation!ā Thus
he develops his awareness to such an extent that there is mere
understanding along with mere awareness. In this way he dwells detached,
without clinging towards anything in the world [of mind and matter].
This is how, monks, a monk dwells observing sensations in sensations.
4. CittÄnupassanÄ
4. The Observation of Mind
Kathaį¹ ca pana, bhikkhave, bhikkhu citte14 cittÄnupassÄ« viharati?
Again, monks, how does a monk dwell, observing mind in mind?14
Idha, bhikkhave, bhikkhu sarÄgaį¹ vÄ cittaį¹ āsarÄgaį¹ cittaį¹ā ti
pajÄnÄti, vÄ«tarÄgaį¹ vÄ cittaį¹ āvÄ«tarÄgaį¹ cittaį¹ā ti pajÄnÄti, sadosaį¹ vÄ
cittaį¹ āsadosaį¹ cittaį¹ā ti pajÄnÄti, vÄ«tadosaį¹ vÄ cittaį¹ āvÄ«tadosaį¹
cittaį¹ā ti pajÄnÄti, samohaį¹ vÄ cittaį¹ āsamohaį¹ cittaį¹ā ti pajÄnÄti,
vÄ«tamohaį¹ vÄ cittaį¹ āvÄ«tamohaį¹ cittaį¹ā ti pajÄnÄti, saį¹
khittaį¹ vÄ cittaį¹
āsaį¹
khittaį¹ cittaį¹ā ti pajÄnÄti, vikkhittaį¹ vÄ cittaį¹ āvikkhittaį¹
cittaį¹ā15 ti pajÄnÄti, mahaggataį¹ vÄ cittaį¹ āmahaggataį¹ cittaį¹ā ti
pajÄnÄti, amahaggataį¹ vÄ cittaį¹ āamahaggataį¹ cittaį¹ā16 ti pajÄnÄti,
sa-uttaraį¹ vÄ cittaį¹ āsa-uttaraį¹ cittaį¹ā ti pajÄnÄti, anuttaraį¹ vÄ
cittaį¹ āanuttaraį¹ cittaį¹ā17 ti pajÄnÄti, samÄhitaį¹ vÄ cittaį¹ āsamÄhitaį¹
cittaį¹ā ti pajÄnÄti, asamÄhitaį¹ vÄ cittaį¹ āasamÄhitaį¹ cittaį¹ā18 ti
pajÄnÄti, vimuttaį¹ vÄ cittaį¹ āvimuttaį¹ cittaį¹ā ti pajÄnÄti, avimuttaį¹ vÄ
cittaį¹ āavimuttaį¹ cittaį¹ā ti pajÄnÄti.
Here, monks, a monk understands properly mind with craving as mind
with craving, he understands properly mind free from craving as mind
free from craving, he understands properly mind with aversion as mind
with aversion, he understands properly mind free from aversion as mind
free from aversion, he understands properly mind with delusion as mind
with delusion, he understands properly mind free from delusion as mind
free from delusion, he understands properly collected mind as collected
mind, he understands properly a scattered mind as scattered mind,15 he
understands properly expanded mind as expanded mind, he understands
properly unexpanded mind as unexpanded mind,16 he understands properly
surpassable mind as surpassable mind, he understands properly
unsurpassable mind as unsurpassable mind,17 he understands properly
concentrated mind as concentrated mind, he understands properly
unconcentrated mind as unconcentrated mind,18 he understands properly
freed mind as freed mind, he understands properly not freed mind as not
freed mind.
Iti ajjhattaį¹ vÄ citte cittÄnupassÄ« viharati, bahiddhÄ vÄ citte
cittÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ citte cittÄnupassÄ«
viharati,19 samudayadhammÄnupassÄ« vÄ cittasmiį¹ viharati,
vayadhammÄnupassÄ« vÄ cittasmiį¹ viharati, samudayavayadhammÄnupassÄ« vÄ
cittasmiį¹ viharati, āatthi cittaį¹ā ti vÄ panassa sati paccupaį¹į¹hitÄ
hoti. YÄvadeva ƱÄį¹amattÄya paį¹issatimattÄya anissito ca viharati, na ca
kiƱci loke upÄdiyati. Evaį¹ pi kho, bhikkhave, bhikkhu citte cittÄnupassÄ«
viharati.
Thus he dwells observing mind in mind internally, or he dwells
observing mind in mind externally, or he dwells observing mind in mind
both internally and externally.19 Thus he dwells observing the
phenomenon of arising in the mind, thus he dwells observing the
phenomenon of passing away in the mind, thus he dwells observing the
phenomenon of arising and passing away in the mind. Now his awareness is
established: āThis is mind!ā Thus he develops his awareness to such an
extent that there is mere understanding along with mere awareness. In
this way he dwells detached, without clinging towards anything in the
world [of mind and matter]. This is how, monks, a monk dwells observing
mind in mind.
5. DhammÄnupassanÄ
5. The Observation of Mental Contents
A. NÄ«varaį¹apabbaį¹
A. The Section on the Hindrances
Kathaį¹ ca pana, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati?
Again, monks, how does a monk dwell, observing mental contents in mental contents?
Idha, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati - paƱcasu nÄ«varaį¹esu.
Here, monks, a monk dwells, observing mental contents in mental contents, as regards the five hindrances.
Kathaį¹ ca pana, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati - paƱcasu nÄ«varaį¹esu?
How, monks, does a monk dwell, observing mental contents in mental contents, as regards the five hindrances?
Idha, bhikkhave, bhikkhu santaį¹ vÄ ajjhattaį¹ kÄmacchandaį¹ āatthi me
ajjhattaį¹ kÄmacchandoā ti pajÄnÄti, asantaį¹ vÄ ajjhattaį¹ kÄmacchandaį¹
ānatthi me ajjhattaį¹ kÄmacchandoā ti pajÄnÄti, yathÄ ca anuppannassa
kÄmacchandassa uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa
kÄmacchandassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa
kÄmacchandassa Äyatiį¹ anuppÄdo hoti taį¹ ca pajÄnÄti.
Here, monks, a monk, whenever sense desire is present in him, he
understands properly that, āSense desire is present in me.ā Whenever
sense desire is absent from him, he understands properly that, āSense
desire is absent from me.ā He understands properly, how sense desire
that has not yet arisen in him, comes to arise. He understands properly,
how sense desire that has now arisen in him, gets eradicated. He
understands properly, how sense desire that has now been eradicated,
will in future no longer arise in him.
Santaį¹ vÄ ajjhattaį¹ byÄpÄdaį¹ āatthi me ajjhattaį¹ byÄpÄdoā ti
pajÄnÄti, asantaį¹ vÄ ajjhattaį¹ byÄpÄdaį¹ ānatthi me ajjhattaį¹ byÄpÄdoā ti
pajÄnÄti, yathÄ ca anuppannassa byÄpÄdassa uppÄdo hoti taį¹ ca pajÄnÄti,
yathÄ ca uppannassa byÄpÄdassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti, yathÄ ca
pahÄ«nassa byÄpÄdassa Äyatiį¹ anuppÄdo hoti taį¹ ca pajÄnÄti.
Whenever aversion is present in him, he understands properly that,
āAversion is present in me.ā Whenever aversion is absent from him, he
understands properly that, āAversion is absent from me.ā He understands
properly, how aversion that has not yet arisen in him, comes to arise.
He understands properly, how aversion that has now arisen in him, gets
eradicated. He understands properly, how aversion that has now been
eradicated, will in future no longer arise in him.
Santaį¹ vÄ ajjhattaį¹ thinamiddhaį¹ āatthi me ajjhattaį¹ thinamiddhaį¹ā
ti pajÄnÄti, asantaį¹ vÄ ajjhattaį¹ thinamiddhaį¹ ānatthi me ajjhattaį¹
thinamiddhaį¹ā ti pajÄnÄti, yathÄ ca anuppannassa thinamiddhassa uppÄdo
hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa thinamiddhassa pahÄnaį¹ hoti
taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa thinamiddhassa Äyatiį¹ anuppÄdo hoti
taį¹ ca pajÄnÄti.
Whenever sloth and torpor are present in him, he understands
properly that, āSloth and torpor are present in me.ā Whenever sloth and
torpor are absent from him, he understands properly that, āSloth and
torpor are absent from me.ā He understands properly, how sloth and
torpor that have not yet arisen in him, come to arise. He understands
properly, how sloth and torpor that have now arisen in him, get
eradicated. He understands properly, how sloth and torpor that have now
been eradicated, will in future no longer arise in him.
Santaį¹ vÄ ajjhattaį¹ uddhaccakukkuccaį¹ āatthi me ajjhattaį¹
uddhaccakukkuccaį¹ā ti pajÄnÄti, asantaį¹ vÄ ajjhattaį¹ uddhaccakukkuccaį¹
ānatthi me ajjhattaį¹ uddhaccakukkuccaį¹ā ti pajÄnÄti, yathÄ ca
anuppannassa uddhaccakukkuccassa uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca
uppannassa uddhaccakukkuccassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti, yathÄ ca
pahÄ«nassa uddhaccakukkuccassa Äyatiį¹ anuppÄdo hoti taį¹ ca pajÄnÄti.
Whenever agitation and remorse are present in him, he understands
properly that, āAgitation and remorse are present in me.ā Whenever
agitation and remorse are absent from him, he understands properly that,
āAgitation and remorse are absent from me.ā He understands properly,
how agitation and remorse that have not yet arisen in him, come to
arise. He understands properly, how agitation and remorse that have now
arisen in him, get eradicated. He understands properly, how agitation
and remorse that have now been eradicated, will in future no longer
arise in him.
Santaį¹ vÄ ajjhattaį¹ vicikicchaį¹ āatthi me ajjhattaį¹ vicikicchÄā ti
pajÄnÄti, asantaį¹ vÄ ajjhattaį¹ vicikicchaį¹ ānatthi me ajjhattaį¹
vicikicchÄā ti pajÄnÄti, yathÄ ca anuppannÄya vicikicchÄya uppÄdo hoti
taį¹ ca pajÄnÄti, yathÄ ca uppannÄya vicikicchÄya pahÄnaį¹ hoti taį¹ ca
pajÄnÄti, yathÄ ca pahÄ«nÄya vicikicchÄya Äyatiį¹ anuppÄdo hoti taį¹ ca
pajÄnÄti.
Whenever doubt is present in him, he understands properly that,
āDoubt is present in me.ā Whenever doubt is absent from him, he
understands properly that, āDoubt is absent from me.ā He understands
properly, how doubt that has not yet arisen in him, comes to arise. He
understands properly, how doubt that has now arisen in him, gets
eradicated. He understands properly, how doubt that has now been
eradicated, will in future no longer arise in him.
Iti ajjhattaį¹ vÄ dhammesu dhammÄnupassÄ« viharati, bahiddhÄ vÄ
dhammesu dhammÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ dhammesu
dhammÄnupassÄ« viharati, samudayadhammÄnupassÄ« vÄ dhammesu viharati,
vayadhammÄnupassÄ« vÄ dhammesu viharati, samudayavayadhammÄnupassÄ« vÄ
dhammesu viharati, āatthi dhammÄā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti.
YÄvadeva ƱÄį¹amattÄya paį¹issatimattÄya anissito ca viharati, na ca kiƱci
loke upÄdiyati. Evaį¹ pi kho, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ«
viharati paƱcasu nÄ«varaį¹esu.
Thus he dwells observing mental contents in mental contents
internally, or he dwells observing mental contents in mental contents
externally, or he dwells observing mental contents in mental contents
both internally and externally. Thus he dwells observing the phenomenon
of arising in the mental contents, thus he dwells observing the
phenomenon of passing away in the mental contents, thus he dwells
observing the phenomenon of arising and passing away in the mental
contents. Now his awareness is established: āThese are mental contents!ā
Thus he develops his awareness to such an extent that there is mere
understanding along with mere awareness. In this way he dwells detached,
without clinging towards anything in the world [of mind and matter].
This is how, monks, a monk dwells observing mental contents in mental
contents as regards the five hindrances.
B. Khandhapabbaį¹
B. The Section on the Aggregates
Puna caparaį¹, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati paƱcasu upÄdÄnakkhandhesu.20
Again, monks, a monk dwells, observing mental contents in mental contents, as regards the five aggregates of clinging.20
Kathaį¹ ca pana, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati paƱcasu upÄdÄnakkhandhesu?
How, monks, does a monk dwell, observing mental contents in mental contents, as regards the five aggregates of clinging?
Idha, bhikkhave, bhikkhu, āiti rÅ«paį¹, iti rÅ«passa samudayo, iti
rÅ«passa atthaį¹
gamo; iti vedanÄ, iti vedanÄya samudayo, iti vedanÄya
atthaį¹
gamo; iti saƱƱÄ, iti saƱƱÄya samudayo, iti saƱƱÄya atthaį¹
gamo; iti
saį¹
khÄrÄ, iti saį¹
khÄrÄnaį¹ samudayo, iti saį¹
khÄrÄnaį¹ atthaį¹
gamo; iti
viƱƱÄį¹aį¹, iti viƱƱÄį¹assa samudayo, iti viƱƱÄį¹assa atthaį¹
gamoā ti.
Here, monks, a monk [understands properly]: āSuch is matter, such is
the arising of matter, such is the passing away of matter; such are
sensations, such is the arising of sensations, such is the passing away
of sensations; such is perception, such is the arising of perception,
such is the passing away of perception; such are reactions, such is the
arising of reactions, such is the passing away of reactions; such is
consciousness, such is the arising of consciousness, such is the passing
away of consciousness.ā
Iti ajjhattaį¹ vÄ dhammesu dhammÄnupassÄ« viharati, bahiddhÄ vÄ
dhammesu dhammÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ dhammesu
dhammÄnupassÄ« viharati, samudayadhammÄnupassÄ« vÄ dhammesu viharati,
vayadhammÄnupassÄ« vÄ dhammesu viharati, samudayavayadhammÄnupassÄ« vÄ
dhammesu viharati, āatthi dhammÄā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti.
YÄvadeva ƱÄį¹amattÄya paį¹issatimattÄya anissito ca viharati, na ca kiƱci
loke upÄdiyati. Evaį¹ pi kho, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ«
viharati paƱcasu upÄdÄnakkhandhesu.
Thus he dwells observing mental contents in mental contents
internally, or he dwells observing mental contents in mental contents
externally, or he dwells observing mental contents in mental contents
both internally and externally. Thus he dwells observing the phenomenon
of arising in the mental contents, thus he dwells observing the
phenomenon of passing away in the mental contents, thus he dwells
observing the phenomenon of arising and passing away in the mental
contents. Now his awareness is established: āThese are mental contents!ā
Thus he develops his awareness to such an extent that there is mere
understanding along with mere awareness. In this way he dwells detached,
without clinging towards anything in the world [of mind and matter].
This is how, monks, a monk dwells observing mental contents in mental
contents as regards the five aggregates of clinging.
C. Äyatanapabbaį¹
C. The Section on the Sense Spheres
Puna caparaį¹, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati chasu ajjhattikabÄhiresu Äyatanesu.
Again, monks, a monk dwells, observing mental contents in mental
contents, as regards the six internal and external sense spheres.
Kathaį¹ ca pana, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati chasu ajjhattikabÄhiresu Äyatanesu?
How, monks, does a monk dwell, observing mental contents in mental
contents, as regards the six internal and external sense spheres?
Idha, bhikkhave, bhikkhu cakkhuį¹ ca pajÄnÄti, rÅ«pe ca pajÄnÄti, yaį¹
ca tadubhayaį¹ paį¹icca uppajjati saį¹yojanaį¹ taį¹ ca pajÄnÄti, yathÄ ca
anuppannassa saį¹yojanassa uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca
uppannassa saį¹yojanassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa
saį¹yojanassa Äyatiį¹ anuppÄdo hoti taį¹ ca pajÄnÄti.
Here, monks, a monk understands properly the eye, he understands
properly the visible object and he understands properly the bondage that
arises dependent on these two. He understands properly how the bondage
that has not yet arisen, comes to arise. He understands properly how the
bondage that has now arisen, gets eradicated. He understands properly
how that bondage that has now been eradicated, will in future no longer
arise.
Sotaį¹ ca pajÄnÄti, sadde ca pajÄnÄti, yaį¹ ca tadubhayaį¹ paį¹icca
uppajjati saį¹yojanaį¹ taį¹ ca pajÄnÄti, yathÄ ca anuppannassa saį¹yojanassa
uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa saį¹yojanassa pahÄnaį¹
hoti taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa saį¹yojanassa Äyatiį¹ anuppÄdo
hoti taį¹ ca pajÄnÄti.
He understands properly the ear, he understands properly sound and
he understands properly the bondage that arises dependent on these two.
He understands properly how the bondage that has not yet arisen, comes
to arise. He understands properly how the bondage that has now arisen,
gets eradicated. He understands properly how that bondage that has now
been eradicated, will in future no longer arise.
GhÄnaį¹ ca pajÄnÄti, gandhe ca pajÄnÄti, yaį¹ ca tadubhayaį¹ paį¹icca
uppajjati saį¹yojanaį¹ taį¹ ca pajÄnÄti, yathÄ ca anuppannassa saį¹yojanassa
uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa saį¹yojanassa pahÄnaį¹
hoti taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa saį¹yojanassa Äyatiį¹ anuppÄdo
hoti taį¹ ca pajÄnÄti.
He understands properly the nose, he understands properly smell and
he understands properly the bondage that arises dependent on these two.
He understands properly how the bondage that has not yet arisen, comes
to arise. He understands properly how the bondage that has now arisen,
gets eradicated. He understands properly how that bondage that has now
been eradicated, will in future no longer arise.
Jivhaį¹ ca pajÄnÄti, rase ca pajÄnÄti, yaį¹ ca tadubhayaį¹ paį¹icca
uppajjati saį¹yojanaį¹ taį¹ ca pajÄnÄti, yathÄ ca anuppannassa saį¹yojanassa
uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa saį¹yojanassa pahÄnaį¹
hoti taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa saį¹yojanassa Äyatiį¹ anuppÄdo
hoti taį¹ ca pajÄnÄti.
He understands properly the tongue, he understands properly taste
and he understands properly the bondage that arises dependent on these
two. He understands properly how the bondage that has not yet arisen,
comes to arise. He understands properly how the bondage that has now
arisen, gets eradicated. He understands properly how that bondage that
has now been eradicated, will in future no longer arise.
KÄyaį¹ ca pajÄnÄti, phoį¹į¹habbe ca pajÄnÄti, yaį¹ ca tadubhayaį¹ paį¹icca
uppajjati saį¹yojanaį¹ taį¹ ca pajÄnÄti, yathÄ ca anuppannassa
saį¹yojanassa uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa
saį¹yojanassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa
saį¹yojanassa Äyatiį¹ anuppÄdo hoti taį¹ ca pajÄnÄti.
He understands properly the body, he understands properly touch and
he understands properly the bondage that arises dependent on these two.
He understands properly how the bondage that has not yet arisen, comes
to arise. He understands properly how the bondage that has now arisen,
gets eradicated. He understands properly how that bondage that has now
been eradicated, will in future no longer arise.
Manaį¹ ca pajÄnÄti, dhamme ca pajÄnÄti, yaį¹ ca tadubhayaį¹ paį¹icca
uppajjati saį¹yojanaį¹ taį¹ ca pajÄnÄti, yathÄ ca anuppannassa saį¹yojanassa
uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa saį¹yojanassa pahÄnaį¹
hoti taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa saį¹yojanassa Äyatiį¹ anuppÄdo
hoti taį¹ ca pajÄnÄti.
He understands properly the mind, he understands properly the
contents of the mind and he understands properly the bondage that arises
dependent on these two. He understands properly how the bondage that
has not yet arisen, comes to arise. He understands properly how the
bondage that has now arisen, gets eradicated. He understands properly
how that bondage that has now been eradicated, will in future no longer
arise.
Iti ajjhattaį¹ vÄ dhammesu dhammÄnupassÄ« viharati, bahiddhÄ vÄ
dhammesu dhammÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ dhammesu
dhammÄnupassÄ« viharati, samudayadhammÄnupassÄ« vÄ dhammesu viharati,
vayadhammÄnupassÄ« vÄ dhammesu viharati, samudayavayadhammÄnupassÄ« vÄ
dhammesu viharati, āatthi dhammÄā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti.
YÄvadeva ƱÄį¹amattÄya paį¹issatimattÄya anissito ca viharati, na ca kiƱci
loke upÄdiyati. Evaį¹ pi kho, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ«
viharati chasu ajjhattikabÄhiresu Äyatanesu.
Thus he dwells observing mental contents in mental contents
internally, or he dwells observing mental contents in mental contents
externally, or he dwells observing mental contents in mental contents
both internally and externally. Thus he dwells observing the phenomenon
of arising in the mental contents, thus he dwells observing the
phenomenon of passing away in the mental contents, thus he dwells
observing the phenomenon of arising and passing away in the mental
contents. Now his awareness is established: āThese are mental contents!ā
Thus he develops his awareness to such an extent that there is mere
understanding along with mere awareness. In this way he dwells detached,
without clinging towards anything in the world [of mind and matter].
This is how, monks, a monk dwells observing mental contents in mental
contents as regards the six internal and external sense spheres.
D. Bojjhaį¹
gapabbaį¹
D. The Section on the Factors of Enlightenment
Puna caparaį¹, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati sattasu bojjhaį¹
gesu.
Again, monks, a monk dwells observing mental contents in mental contents, as regards the seven factors of enlightenment.
Kathaį¹ ca pana, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati sattasu bojjhaį¹
gesu?
How, monks, does a monk dwell observing mental contents in mental contents, as regards the seven factors of enlightenment?
Idha, bhikkhave, bhikkhu santaį¹ vÄ ajjhattaį¹ satisambojjhaį¹
gaį¹
āatthi me ajjhattaį¹ satisambojjhaį¹
goā ti pajÄnÄti, asantaį¹ vÄ ajjhattaį¹
satisambojjhaį¹
gaį¹ ānatthi me ajjhattaį¹ satisambojjhaį¹
goā ti pajÄnÄti,
yathÄ ca anuppannassa satisambojjhaį¹
gassa uppÄdo hoti taį¹ ca pajÄnÄti,
yathÄ ca uppannassa satisambojjhaį¹
gassa bhÄvanÄya pÄripÅ«rÄ« hoti taį¹ ca
pajÄnÄti.
Here, monks, a monk understands properly that, when the factor of
enlightenment, awareness, is present within him, āThe factor of
enlightenment, awareness, is present in me.ā He understands properly
that, when the factor of enlightenment, awareness, is absent from him,
āThe factor of enlightenment, awareness, is absent from me.ā He
understands properly, how the factor of enlightenment, awareness, that
has not yet arisen in him, comes to arise. He understands properly, how
the factor of enlightenment, awareness, that has now arisen, is
developed and perfected.
Santaį¹ vÄ ajjhattaį¹ dhammavicayasambojjhaį¹
gaį¹21 āatthi me ajjhattaį¹
dhammavicayasambojjhaį¹
goā ti pajÄnÄti, asantaį¹ vÄ ajjhattaį¹
dhammavicayasambojjhaį¹
gaį¹ ānatthi me ajjhattaį¹ dhammavicayasambojjhaį¹
goā
ti pajÄnÄti, yathÄ ca anuppannassa dhammavicayasambojjhaį¹
gassa uppÄdo
hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa dhammavicayasambojjhaį¹
gassa
bhÄvanÄya pÄripÅ«rÄ« hoti taį¹ ca pajÄnÄti.
When the factor of enlightenment, investigation of Dhamma,21 is
present in him, he understands properly, āThe factor of enlightenment,
investigation of Dhamma, is present in me.ā He understands properly
that, when the factor of enlightenment, investigation of Dhamma, is
absent from him, āThe factor of enlightenment, investigation of Dhamma,
is absent from me.ā He understands properly, how the factor of
enlightenment, investigation of Dhamma that has not yet arisen in him,
comes to arise. He understands properly, how the factor of
enlightenment, investigation of Dhamma, that has now arisen, is
developed and perfected.
Santaį¹ vÄ ajjhattaį¹ vÄ«riyasambojjhaį¹
gaį¹ āatthi me ajjhattaį¹
vÄ«riyasambojjhaį¹
goā ti pajÄnÄti, asantaį¹ vÄ ajjhattaį¹
vÄ«riyasambojjhaį¹
gaį¹ ānatthi me ajjhattaį¹ vÄ«riyasambojjhaį¹
goā ti
pajÄnÄti, yathÄ ca anuppannassa vÄ«riyasambojjhaį¹
gassa uppÄdo hoti taį¹ ca
pajÄnÄti, yathÄ ca uppannassa vÄ«riyasambojjhaį¹
gassa bhÄvanÄya pÄripÅ«rÄ«
hoti taį¹ ca pajÄnÄti.
When the factor of enlightenment, effort, is present in him, he
understands properly, āThe factor of enlightenment, effort, is present
in me.ā He understands properly that, when the factor of enlightenment,
effort, is absent from him, āThe factor of enlightenment, effort, is
absent from me.ā He understands properly, how the factor of
enlightenment, effort, that has not yet arisen in him, comes to arise.
He understands properly, how the factor of enlightenment, that has now
arisen, is developed and perfected.
Santaį¹ vÄ ajjhattaį¹ pÄ«tisambojjhaį¹
gaį¹22 āatthi me ajjhattaį¹
pÄ«tisambojjhaį¹
goā ti pajÄnÄti, asantaį¹ vÄ ajjhattaį¹ pÄ«tisambojjhaį¹
gaį¹
ānatthi me ajjhattaį¹ pÄ«tisambojjhaį¹
goā ti pajÄnÄti, yathÄ ca
anuppannassa pÄ«tisambojjhaį¹
gassa uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca
uppannassa pÄ«tisambojjhaį¹
gassa bhÄvanÄya pÄripÅ«rÄ« hoti taį¹ ca pajÄnÄti.
When the factor of enlightenment, rapture,22 is present in him, he
understands properly, āThe factor of enlightenment, rapture, is present
in me.ā He understands properly that, when the factor of enlightenment,
rapture, is absent from him, āThe factor of enlightenment, rapture, is
absent from me.ā He understands properly, how the factor of
enlightenment, rapture, that has not yet arisen in him, comes to arise.
He understands properly, how the factor of enlightenment, rapture, that
has now arisen, is developed and perfected.
Santaį¹ vÄ ajjhattaį¹ passaddhisambojjhaį¹
gaį¹23 āatthi me ajjhattaį¹
passaddhisambojjhaį¹
goā ti pajÄnÄti, asantaį¹ vÄ ajjhattaį¹
passaddhisambojjhaį¹
gaį¹ ānatthi me ajjhattaį¹ passaddhisambojjhaį¹
goā ti
pajÄnÄti, yathÄ ca anuppannassa passaddhisambojjhaį¹
gassa uppÄdo hoti taį¹
ca pajÄnÄti, yathÄ ca uppannassa passaddhisambojjhaį¹
gassa bhÄvanÄya
pÄripÅ«rÄ« hoti taį¹ ca pajÄnÄti.
When the factor of enlightenment, tranquillity,23 is present in him,
he understands properly, āThe factor of enlightenment, tranquillity, is
present in me.ā He understands properly that, when the factor of
enlightenment, tranquillity, is absent from him, āThe factor of
enlightenment, tranquillity is absent from me.ā He understands properly,
how the factor of enlightenment, tranquillity, that has not yet arisen
in him, comes to arise. He understands properly, how the factor of
enlightenment, tranquillity, that has now arisen, is developed and
perfected.
Santaį¹ vÄ ajjhattaį¹ samÄdhisambojjhaį¹
gaį¹ āatthi me ajjhattaį¹
samÄdhisambojjhaį¹
goā ti pajÄnÄti, asantaį¹ vÄ ajjhattaį¹
samÄdhisambojjhaį¹
gaį¹ ānatthi me ajjhattaį¹ samÄdhisambojjhaį¹
goā ti
pajÄnÄti, yathÄ ca anuppannassa samÄdhisambojjhaį¹
gassa uppÄdo hoti taį¹
ca pajÄnÄti, yathÄ ca uppannassa samÄdhisambojjhaį¹
gassa bhÄvanÄya
pÄripÅ«rÄ« hoti taį¹ ca pajÄnÄti.
When the factor of enlightenment, concentration, is present in him,
he understands properly, āThe factor of enlightenment, concentration, is
present in me.ā He understands properly that, when the factor of
enlightenment, concentration, is absent from him, āThe factor of
enlightenment, concentration, is absent from me.ā He understands
properly, how the factor of enlightenment, concentration, that has not
yet arisen in him, comes to arise. He understands properly, how the
factor of enlightenment, concentration, that has now arisen, is
developed and perfected.
Santaį¹ vÄ ajjhattaį¹ upekkhÄsambojjhaį¹
gaį¹ āatthi me ajjhattaį¹
upekkhÄsambojjhaį¹
goā ti pajÄnÄti, asantaį¹ vÄ ajjhattaį¹
upekkhÄsambojjhaį¹
gaį¹ ānatthi me ajjhattaį¹ upekkhÄsambojjhaį¹
goā ti
pajÄnÄti, yathÄ ca anuppannassa upekkhÄsambojjhaį¹
gassa uppÄdo hoti taį¹
ca pajÄnÄti, yathÄ ca uppannassa upekkhÄsambojjhaį¹
gassa bhÄvanÄya
pÄripÅ«rÄ« hoti taį¹ ca pajÄnÄti.
When the factor of enlightenment, equanimity, is present in him, he
understands properly, āThe factor of enlightenment, equanimity, is
present in me.ā He understands properly that, when the factor of
enlightenment, equanimity, is absent from him, āThe factor of
enlightenment, equanimity, is absent from me.ā He understands properly,
how the factor of enlightenment, equanimity, that has not yet arisen in
him, comes to arise. He understands properly, how the factor of
enlightenment, equanimity, that has now arisen, is developed and
perfected.
Iti ajjhattaį¹ vÄ dhammesu dhammÄnupassÄ« viharati, bahiddhÄ vÄ
dhammesu dhammÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ dhammesu
dhammÄnupassÄ« viharati, samudayadhammÄnupassÄ« vÄ dhammesu viharati,
vayadhammÄnupassÄ« vÄ dhammesu viharati, samudayavayadhammÄnupassÄ« vÄ
dhammesu viharati, āatthi dhammÄā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti.
YÄvadeva ƱÄį¹amattÄya paį¹issatimattÄya anissito ca viharati, na ca kiƱci
loke upÄdiyati. Evaį¹ pi kho, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ«
viharati sattasu bojjhaį¹
gesu.
Thus he dwells observing mental contents in mental contents
internally, or he dwells observing mental contents in mental contents
externally, or he dwells observing mental contents in mental contents
both internally and externally. Thus he dwells observing the phenomenon
of arising in the mental contents, thus he dwells observing the
phenomenon of passing away in the mental contents, thus he dwells
observing the phenomenon of arising and passing away in the mental
contents. Now his awareness is established: āThese are mental contents!ā
Thus he develops his awareness to such an extent that there is mere
understanding along with mere awareness. In this way he dwells detached,
without clinging towards anything in the world [of mind and matter].
This is how, monks, a monk dwells observing mental contents in mental
contents as regards the seven factors of enlightenment.
E. Saccapabbaį¹
E. The Section on the Noble Truths
Puna caparaį¹, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati catÅ«su ariyasaccesu.
Again, monks, a monk dwells observing mental contents in mental contents, as regards the four noble truths.
Kathaį¹ ca pana, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati catÅ«su ariyasaccesu?
How, monks, does a monk dwell observing mental contents in mental contents, as regards the four noble truths?
Idha bhikkhave, bhikkhu āidaį¹ dukkhaį¹ā ti yathÄbhÅ«taį¹ pajÄnÄti,
āayaį¹ dukkhasamudayoā ti yathÄbhÅ«taį¹ pajÄnÄti, āayaį¹ dukkhanirodhoā ti
yathÄbhÅ«taį¹ pajÄnÄti, āayaį¹ dukkhanirodhagÄminÄ« paį¹ipadÄā ti yathÄbhÅ«taį¹
pajÄnÄti.
Here, monks, a monk understands properly as it is, āThis is
sufferingā; he understands properly as it is, āThis is the arising of
sufferingā; he understands properly as it is, āThis is the cessation of
sufferingā; he understands properly as it is, āThis is the path leading
to the cessation of suffering.ā
Dukkhasaccaniddeso
Exposition of the Truth of Suffering
Katamaį¹ ca, bhikkhave, dukkhaį¹ ariyasaccaį¹?
And what, monks, is the Noble Truth of Suffering?
JÄti pi dukkhÄ, jarÄ pi dukkhÄ, (byÄdhi pi dukkhÄ,)24 maraį¹aį¹ pi
dukkhaį¹, sokaparidevadukkhadomanassupÄyÄsÄ pi dukkhÄ, appiyehi sampayogo
pi dukkho, piyehi vippayogo pi dukkho, yampicchaį¹ na labhati taį¹ pi
dukkhaį¹, saį¹
khittena paƱcupÄdÄnakkhandhÄ dukkhÄ.
Birth is suffering, old age is suffering, (sickness is suffering),24
death is suffering, sorrow, lamentation, pain, grief and distress are
suffering, the association with something that one does not like is
suffering, the disassociation with something that one does like is
suffering, not to get what one desires is suffering; in short, the
clinging to the five aggregates is suffering.
KatamÄ ca, bhikkhave, jÄti? YÄ tesaį¹ tesaį¹ sattÄnaį¹ tamhi tamhi
sattanikÄye jÄti saƱjÄti okkanti abhinibbatti khandhÄnaį¹ pÄtubhÄvo
ÄyatanÄnaį¹ paį¹ilÄbho, ayaį¹ vuccati, bhikkhave, jÄti.
And what, monks, is birth? If there is birth for all kinds of beings
in whatever kind of existence, their conception, their being born,
their becoming, the coming into manifestation of their aggregates, the
acquisition of their sense faculties - this, monks, is called birth.
KatamÄ ca, bhikkhave, jarÄ? YÄ tesaį¹ tesaį¹ sattÄnaį¹ tamhi tamhi
sattanikÄye jarÄ jÄ«raį¹atÄ khaį¹įøiccaį¹ pÄliccaį¹ valittacatÄ Äyuno saį¹hÄni
indriyÄnaį¹ paripÄko, ayaį¹ vuccati, bhikkhave, jarÄ.
And what, monks, is old age? If there is old age for all kinds of
beings in whatever kind of existence, their getting frail and decrepit,
the breaking [of their teeth], their becoming grey and wrinkled, the
running down of their life span, the deterioration of their sense
faculties - this, monks, is called old age.
Katamaį¹ ca, bhikkhave, maraį¹aį¹? Yaį¹ tesaį¹ tesaį¹ sattÄnaį¹ tamhÄ tamhÄ
sattanikÄyÄ cuti cavanatÄ bhedo antaradhÄnaį¹ maccu maraį¹aį¹ kÄlakiriyÄ
khandhÄnaį¹ bhedo kaįø·evarassa nikkhepo jÄ«vitindriyassupacchedo, idaį¹
vuccati, bhikkhave, maraį¹aį¹.
And what, monks, is death? If there is vanishing and passing away
for all kinds of beings in whatever kind of existence, their
disintegration, their disappearance, their dying, their death, the
completion of their life span, the dissolution of the aggregates, the
discarding of the body, the destruction of their vitality - this, monks,
is called death.
Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aƱƱataraƱƱatarena
byasanena samannÄgatassa aƱƱataraƱƱatarena dukkhadhammena phuį¹į¹hassa
soko socanÄ socitattaį¹ antosoko antoparisoko, ayaį¹ vuccati, bhikkhave,
soko.
And what, monks, is sorrow? Whenever one, monks, is affected by
various kinds of loss and misfortune, that are followed by this or that
kind of painful state of mind, by sorrow, by mourning, by sorrowfulness,
by inward grief, and by deep inward woe - this, monks, is called
sorrow.
Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aƱƱataraƱƱatarena
byasanena samannÄgatassa aƱƱataraƱƱatarena dukkhadhammena phuį¹į¹hassa
Ädevo paridevo ÄdevanÄ paridevanÄ Ädevitattaį¹ paridevitattaį¹, ayaį¹
vuccati, bhikkhave, paridevo.
And what, monks, is lamentation? Whenever one, monks, is affected by
various kinds of loss and misfortune, that are followed by this or that
kind of painful state of mind, by wailing and crying, by lamentation,
by deep wailing, by deep lamentation, by the state of deep wailing and
deep lamentation - this, monks, is called lamentation.
Katamaį¹ ca, bhikkhave, dukkhaį¹?25 Yaį¹ kho, bhikkhave, kÄyikaį¹
dukkhaį¹ kÄyikaį¹ asÄtaį¹ kÄyasamphassajaį¹ dukkhaį¹ asÄtaį¹ vedayitaį¹, idaį¹
vuccati, bhikkhave, dukkhaį¹.
And what, monks, is pain?25 If there is, monks, any kind of bodily
pain, any kind of bodily unpleasantness or any kind of painful or
unpleasant sensation as a result of bodily contact - this, monks, is
called pain.
Katamaį¹ ca, bhikkhave, domanassaį¹?25 Yaį¹ kho, bhikkhave, cetasikaį¹
dukkhaį¹ cetasikaį¹ asÄtaį¹ manosamphassajaį¹ dukkhaį¹ asÄtaį¹ vedayitaį¹, idaį¹
vuccati, bhikkhave, domanassaį¹.
And what, monks, is grief?25 If there is, monks, any kind of mental
pain, any kind of mental unpleasantness or any kind of painful or
unpleasant sensation as a result of mental contact - this, monks, is
called grief.
Katamo ca, bhikkhave, upÄyÄso? Yo kho, bhikkhave, aƱƱataraƱƱatarena
byasanena samannÄgatassa aƱƱataraƱƱatarena dukkhadhammena phuį¹į¹hassa
ÄyÄso upÄyÄso ÄyÄsitattaį¹ upÄyÄsitattaį¹, ayaį¹ vuccati, bhikkhave,
upÄyÄso.
And what, monks, is distress? Whenever one, monks, is affected by
various kinds of loss and misfortune, that are followed by this or that
kind of painful state of mind, by tribulation, by distress, affliction
with distress and affliction with great distress - this, monks, is
called distress.
Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti
aniį¹į¹hÄ akantÄ amanÄpÄ rÅ«pÄ saddÄ gandhÄ rasÄ phoį¹į¹habbÄ dhammÄ, ye vÄ
panassa te honti anatthakÄmÄ ahitakÄmÄ aphÄsukakÄmÄ ayogakkhemakÄmÄ, yÄ
tehi saddhiį¹ saį¹
gati samÄgamo samodhÄnaį¹ missÄ«bhÄvo, ayaį¹ vuccati,
bhikkhave, appiyehi sampayogo dukkho.
And what, monks, is the suffering of being associated with what one
does not like? Wherever and whenever one finds unpleasant, disagreeable
or disliked objects of sight, sound, smell, taste, touch or of the mind,
or, whenever and wherever one finds that there are wishers of oneās own
misfortune, harm, difficulties or of oneās own insecurity; if one gets
associated, one meets, one comes into contact or gets combined with them
- this, monks, is called the suffering of being associated with what
one does not like.
Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti
iį¹į¹hÄ kantÄ manÄpÄ rÅ«pÄ saddÄ gandhÄ rasÄ phoį¹į¹habbÄ dhammÄ, ye vÄ
panassa te honti atthakÄmÄ hitakÄmÄ phÄsukakÄmÄ yogakkhemakÄmÄ mÄtÄ vÄ
pitÄ vÄ bhÄtÄ vÄ bhaginÄ« vÄ mittÄ vÄ amaccÄ vÄ Ć±ÄtisÄlohitÄ vÄ, yÄ tehi
saddhiį¹ asaį¹
gati asamÄgamo asamodhÄnaį¹ amissÄ«bhÄvo, ayaį¹ vuccati,
bhikkhave, piyehi vippayogo dukkho.
And what, monks, is the suffering of being disassociated with what
one does like? Wherever and whenever one finds pleasant, agreeable or
liked objects of sight, sound, smell, taste, touch or of the mind, or,
whenever and wherever one finds that there are wishers of oneās own
fortune, prosperity, comfort or of oneās own security, like mother and
father, like brother and sister, like friends and colleagues or
relatives; if one gets disassociated, one does not meet, one does not
come into contact or does not get combined with them - this, monks, is
called the suffering of being disassociated with what one does like.
Katamaį¹ ca, bhikkhave, yampicchaį¹ na labhati taį¹ pi dukkhaį¹?
JÄtidhammÄnaį¹, bhikkhave, sattÄnaį¹ evaį¹ icchÄ uppajjati: āaho vata mayaį¹
na jÄtidhammÄ assÄma na ca vata no jÄti ÄgaccheyyÄā ti. Na kho panetaį¹
icchÄya pattabbaį¹. Idaį¹ pi yampicchaį¹ na labhati taį¹ pi dukkhaį¹.
And what, monks, is not getting what one desires? In beings, monks,
who are subject to birth the desire arises: āOh, truly, that we were not
subject to birth! Oh, truly, may there be no new birth for us!ā But
this cannot be obtained by mere desire; and not to get what one wants is
suffering.
JarÄdhammÄnaį¹, bhikkhave, sattÄnaį¹ evaį¹ icchÄ uppajjati: āaho vata
mayaį¹ na jarÄdhammÄ assÄma, na ca vata no jarÄ ÄgaccheyyÄā ti. Na kho
panetaį¹ icchÄya pattabbaį¹. Idaį¹ pi yampicchaį¹ na labhati taį¹ pi dukkhaį¹.
In beings, monks, who are subject to old age the desire arises: āOh,
truly, that we were not subject to old age! Oh, truly, may we not be
subject to old age!ā But this cannot be obtained by mere desire; and not
to get what one wants is suffering.
ByÄdhidhammÄnaį¹, bhikkhave, sattÄnaį¹ evaį¹ icchÄ uppajjati: āaho vata
mayaį¹ na byÄdhidhammÄ assÄma, na ca vata no byÄdhi ÄgaccheyyÄā ti. Na
kho panetaį¹ icchÄya pattabbaį¹. Idaį¹ pi yampicchaį¹ na labhati taį¹ pi
dukkhaį¹.
In beings, monks, who are subject to sickness the desire arises:
āOh, truly, that we were not subject to sickness! Oh, truly, may there
be no sickness for us!ā But this cannot be obtained by mere desire; and
not to get what one wants is suffering.
Maraį¹adhammÄnaį¹, bhikkhave, sattÄnaį¹ evaį¹ icchÄ uppajjati: āaho vata
mayaį¹ na maraį¹adhammÄ assÄma, na ca vata no maraį¹aį¹ ÄgaccheyyÄā ti. Na
kho panetaį¹ icchÄya pattabbaį¹. Idaį¹ pi yampicchaį¹ na labhati taį¹ pi
dukkhaį¹.
In beings, monks, who are subject to death the desire arises: āOh,
truly, that we were not subject to death! Oh, truly, may we never have
to die!ā But this cannot be obtained by mere desire; and not to get what
one wants is suffering.
SokaparidevadukkhadomanassupÄyÄsadhammÄnaį¹, bhikkhave, sattÄnaį¹ evaį¹
icchÄ uppajjati: āaho vata mayaį¹ na
sokaparidevadukkhadomanassupÄyÄsadhammÄ assÄma, na ca vata no
sokaparidevadukkhadomanassupÄyÄsadhammÄ Ägaccheyyuį¹ā ti. Na kho panetaį¹
icchÄya pattabbaį¹. Idaį¹ pi yampicchaį¹ na labhati taį¹ pi dukkhaį¹.
In beings, monks, who are subject to sorrow, lamentation, pain,
grief and distress the desire arises: āOh, truly, that we were not
subject to sorrow, lamentation, pain, grief and distress! Oh, truly, may
we not suffer from sorrow, lamentation, pain, grief and distress!ā But
this cannot be obtained by mere desire; and not to get what one wants is
suffering.
Katame ca, bhikkhave, saį¹
khittena paƱcupÄdÄnakkhandhÄ dukkhÄ?
Seyyathidaį¹ - rÅ«pupÄdÄnakkhandho vedanupÄdÄnakkhandho
saƱƱupÄdÄnakkhandho saį¹
khÄrupÄdÄnakkhandho viƱƱÄį¹upÄdÄnakkhandho. Ime
vuccanti, bhikkhave, saį¹
khittena paƱcupÄdÄnakkhandhÄ dukkhÄ.
And how, monks, in short, is clinging to the five aggregates
suffering? It is as follows - clinging to the aggregate of matter is
suffering, clinging to the aggregate of sensation is suffering, clinging
to the aggregate of perception is suffering, clinging to the aggregate
of reaction is suffering, clinging to the aggregate of consciousness is
suffering. This, monks, in short, is called suffering because of
clinging to these five aggregates.
Idaį¹ vuccati, bhikkhave, dukkhaį¹ ariyasaccaį¹.
This, monks, is the Noble Truth of Suffering.
Samudayasaccaniddeso
Exposition of the Truth of the Arising of Suffering
Katamaį¹ ca, bhikkhave, dukkhasamudayaį¹ ariyasaccaį¹?
And what, monks, is the Noble Truth of the Arising of Suffering?
YÄyaį¹ taį¹hÄ ponobbhavikÄ nandÄ«rÄgasahagatÄ tatratatrÄbhinandinÄ«, seyyathidaį¹, kÄmataį¹hÄ bhavataį¹hÄ vibhavataį¹hÄ.
It is this craving that occurs again and again and is bound up with
pleasure and lust and finds delight now here, now there. That is, the
craving for sensual pleasures, the craving for repeated rebirth and the
craving for annihilation.
SÄ kho panesÄ, bhikkhave, taį¹hÄ kattha uppajjamÄnÄ uppajjati, kattha nivisamÄnÄ nivisati?
But where does this craving, monks, arise and where does it get established?
Yaį¹ loke piyarÅ«paį¹ sÄtarÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
Wherever in the world [of mind and matter] there is something
enticing and pleasurable, there this craving arises and gets
established.
KiƱca loke26 piyarÅ«paį¹ sÄtarÅ«paį¹? Cakkhu loke piyarÅ«paį¹ sÄtarÅ«paį¹,
etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Sotaį¹
loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati. GhÄnaį¹ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. JivhÄ loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ
nivisati. Kayo loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ
uppajjati, ettha nivisamÄnÄ nivisati. Mano loke piyarÅ«paį¹ sÄtarÅ«paį¹,
etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
But what in the world26 [of mind and matter] is enticing and
pleasurable? The eye in the world [of mind and matter] is enticing and
pleasurable; there this craving arises and gets established. The ear ā¦
is enticing and pleasurable; there this craving arises and gets
established. The nose ā¦ is enticing and pleasurable; there this craving
arises and gets established. The tongue ā¦ is enticing and pleasurable;
there this craving arises and gets established. The body ā¦ is enticing
and pleasurable; there this craving arises and gets established. The
mind in the world [of mind and matter] is enticing and pleasurable;
there this craving arises and gets established.
RÅ«pÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati,
ettha nivisamÄnÄ nivisati. SaddÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. GandhÄ loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ
nivisati. RasÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ
uppajjati, ettha nivisamÄnÄ nivisati. Phoį¹į¹habbÄ loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ
nivisati. DhammÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ
uppajjati, ettha nivisamÄnÄ nivisati.
Visible objects, material forms in the world [of mind and matter],
are enticing and pleasurable; there this craving arises and gets
established. Sounds ā¦ are enticing and pleasurable; there this craving
arises and gets established. Smells ā¦ are enticing and pleasurable;
there this craving arises and gets established. Tastes ā¦ are enticing
and pleasurable; there this craving arises and gets established. Touch ā¦
is enticing and pleasurable; there this craving arises and gets
established. The contents of the mind in the world [of mind and matter]
are enticing and pleasurable; there this craving arises and gets
established.
CakkhuviƱƱÄį¹aį¹ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ
uppajjati, ettha nivisamÄnÄ nivisati. SotaviƱƱÄį¹aį¹ loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ
nivisati. GhÄnaviƱƱÄį¹aį¹ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. JivhÄviƱƱÄį¹aį¹ loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati. KÄyaviƱƱÄį¹aį¹ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ
taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. ManoviƱƱÄį¹aį¹
loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati.
The eye consciousness in the world [of mind and matter] is enticing
and pleasurable; there this craving arises and gets established. The ear
consciousness ā¦ is enticing and pleasurable; there this craving arises
and gets established. The nose consciousness ā¦ is enticing and
pleasurable; there this craving arises and gets established. The tongue
consciousness ā¦ is enticing and pleasurable; there this craving arises
and gets established. The body consciousness ā¦ is enticing and
pleasurable; there this craving arises and gets established. The mind
consciousness in the world [of mind and matter] is enticing and
pleasurable; there this craving arises and gets established.
Cakkhusamphasso loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ
uppajjati, ettha nivisamÄnÄ nivisati. Sotasamphasso loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ
nivisati. GhÄnasamphasso loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. JivhÄsamphasso loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati. KÄyasamphasso loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ
taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Manosamphasso
loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati.
The eye contact in the world [of mind and matter] is enticing and
pleasurable; there this craving arises and gets established. The
ear-contact ā¦ is enticing and pleasurable; there this craving arises and
gets established. The nose-contact ā¦ is enticing and pleasurable; there
this craving arises and gets established. The tongue-contact ā¦ is
enticing and pleasurable; there this craving arises and gets
established. The body-contact ā¦ is enticing and pleasurable; there this
craving arises and gets established. The mind-contact in the world [of
mind and matter] is enticing and pleasurable; there this craving arises
and gets established.
CakkhusamphassajÄ vedanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. SotasamphassajÄ vedanÄ
loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati. GhÄnasamphassajÄ vedanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹,
etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
JivhÄsamphassajÄ vedanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. KÄyasamphassajÄ vedanÄ
loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati. ManosamphassajÄ vedanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹,
etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
The sensation arising from the eye-contact in the world [of mind and
matter] is enticing and pleasurable; there this craving arises and gets
established. The sensation arising from the ear-contact ā¦ is enticing
and pleasurable; there this craving arises and gets established. The
sensation arising from the nose-contact ā¦ is enticing and pleasurable;
there this craving arises and gets established. The sensation arising
from the tongue-contact ā¦ is enticing and pleasurable; there this
craving arises and gets established. The sensation arising from the
body-contact ā¦ is enticing and pleasurable; there this craving arises
and gets established. The sensation arising from the mind-contact in the
world [of mind and matter] is enticing and pleasurable; there this
craving arises and gets established.
RÅ«pasaĆ±Ć±Ä loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ
uppajjati, ettha nivisamÄnÄ nivisati. SaddasaĆ±Ć±Ä loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ
nivisati. GandhasaĆ±Ć±Ä loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. RasasaĆ±Ć±Ä loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati. Phoį¹į¹habbasaĆ±Ć±Ä loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ
taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. DhammasaĆ±Ć±Ä loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati.
The perception of visible objects, of material forms, in the world
[of mind and matter] is enticing and pleasurable; there this craving
arises and gets established. The perception of sounds ā¦ is enticing and
pleasurable; there this craving arises and gets established. The
perception of smells ā¦ is enticing and pleasurable; there this craving
arises and gets established. The perception of tastes ā¦ is enticing and
pleasurable; there this craving arises and gets established. The
perception of touch ā¦ is enticing and pleasurable; there this craving
arises and gets established. The perception of mental contents in the
world [of mind and matter] is enticing and pleasurable; there this
craving arises and gets established.
RÅ«pasaƱcetanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ
uppajjati, ettha nivisamÄnÄ nivisati. SaddasaƱcetanÄ loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ
nivisati. GandhasaƱcetanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. RasasaƱcetanÄ loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati. Phoį¹į¹habbasaƱcetanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹,
etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
DhammasaƱcetanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ
uppajjati, ettha nivisamÄnÄ nivisati.
The mental reaction to visible objects in the world [of mind and
matter] is enticing and pleasurable; there this craving arises and gets
established. The mental reaction to sounds ā¦ is enticing and
pleasurable; there this craving arises and gets established. The mental
reaction to smells ā¦ is enticing and pleasurable; there this craving
arises and gets established. The mental reaction to tastes ā¦ is enticing
and pleasurable; there this craving arises and gets established. The
mental reaction to touch ā¦ is enticing and pleasurable; there this
craving arises and gets established. The mental reaction to mind
objects, mental contents in the world [of mind and matter] is enticing
and pleasurable; there this craving arises and gets established.
RÅ«pataį¹hÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ
uppajjati, ettha nivisamÄnÄ nivisati. Saddataį¹hÄ loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ
nivisati. Gandhataį¹hÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Rasataį¹hÄ loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati. Phoį¹į¹habbataį¹hÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ
taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Dhammataį¹hÄ loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati.
The craving after visible objects in the world [of mind and matter]
is enticing and pleasurable; there this craving arises and gets
established. The craving after sounds ā¦ is enticing and pleasurable;
there this craving arises and gets established. The craving after smells
ā¦ is enticing and pleasurable; there this craving arises and gets
established. The craving after tastes ā¦ is enticing and pleasurable;
there this craving arises and gets established. The craving after touch ā¦
is enticing and pleasurable; there this craving arises and gets
established. The craving after mind objects, mental contents in the
world [of mind and matter] is enticing and pleasurable; there this
craving arises and gets established.
RÅ«pavitakko27 loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ
uppajjati, ettha nivisamÄnÄ nivisati. Saddavitakko loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ
nivisati. Gandhavitakko loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Rasavitakko loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati. Phoį¹į¹habbavitakko loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ
taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Dhammavitakko
loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati.
The thought conception27 of visible objects in the world [of mind
and matter] is enticing and pleasurable; there this craving arises and
gets established. The thought conception of sounds ā¦ is enticing and
pleasurable; there this craving arises and gets established. The thought
conception of smells ā¦ is enticing and pleasurable; there this craving
arises and gets established. The thought conception of tastes ā¦ is
enticing and pleasurable; there this craving arises and gets
established. The thought conception of touch ā¦ is enticing and
pleasurable; there this craving arises and gets established. The thought
conception of mind objects, mental contents in the world [of mind and
matter] is enticing and pleasurable; there this craving arises and gets
established.
RÅ«pavicÄro loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ
uppajjati, ettha nivisamÄnÄ nivisati. SaddavicÄro loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ
nivisati. GandhavicÄro loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. RasavicÄro loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati. Phoį¹į¹habbavicÄro loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ
taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. DhammavicÄro
loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha
nivisamÄnÄ nivisati.
The rolling in thoughts of visible objects in the world [of mind and
matter] is enticing and pleasurable; there this craving arises and gets
established. The rolling in thoughts of sounds ā¦ is enticing and
pleasurable; there this craving arises and gets established. The rolling
in thoughts of smells ā¦ is enticing and pleasurable; there this craving
arises and gets established. The rolling in thoughts of tastes ā¦ is
enticing and pleasurable; there this craving arises and gets
established. The rolling in thoughts of touch ā¦ is enticing and
pleasurable; there this craving arises and gets established. The rolling
in thoughts of mind objects, mental contents in the world [of mind and
matter] is enticing and pleasurable; there this craving arises and gets
established.
Idaį¹ vuccati, bhikkhave, dukkhasamudayaį¹ ariyasaccaį¹.
This, monks, is the Noble Truth of the Arising of Suffering.
Nirodhasaccaniddeso
Exposition of the Truth of the Cessation of Suffering
Katamaį¹ ca, bhikkhave, dukkhanirodhaį¹ ariyasaccaį¹?
And what, monks, is the Noble Truth of the Cessation of Suffering?
Yo tassÄyeva taį¹hÄya asesavirÄganirodho cÄgo paį¹inissaggo mutti
anÄlayo. SÄ kho panesÄ, bhikkhave, taį¹hÄ kattha pahÄ«yamÄnÄ pahÄ«yati,
kattha nirujjhamÄnÄ nirujjhati? Yaį¹ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ
taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
It is the complete fading away and cessation of this very craving,
forsaking it and giving it up; the liberation from it, leaving no place
for it. But where may this craving, monks, be eradicated; where may it
be extinguished? Wherever in the world [of mind and matter] there is
something enticing and pleasurable: there this craving may be eradicated
and extinguished.
KiƱca loke piyarÅ«paį¹ sÄtarÅ«paį¹? Cakkhu loke piyarÅ«paį¹ sÄtarÅ«paį¹,
etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Sotaį¹
loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha
nirujjhamÄnÄ nirujjhati. GhÄnaį¹ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. JivhÄ loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ
nirujjhati. KÄyo loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ
pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Mano loke piyarÅ«paį¹ sÄtarÅ«paį¹,
etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
But what in the world [of mind and matter] is enticing and
pleasurable? The eye in the world [of mind and matter] is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
ear ā¦ is enticing and pleasurable; there this craving may be eradicated
and extinguished. The nose ā¦ is enticing and pleasurable; there this
craving may be eradicated and extinguished. The tongue ā¦ is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
body ā¦ is enticing and pleasurable; there this craving may be
eradicated and extinguished. The mind in the world [of mind and matter]
is enticing and pleasurable; there this craving may be eradicated and
extinguished.
RÅ«pÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati,
ettha nirujjhamÄnÄ nirujjhati. SaddÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ
taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GandhÄ loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha
nirujjhamÄnÄ nirujjhati. RasÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbÄ loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha
nirujjhamÄnÄ nirujjhati. DhammÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
The objects of sight, the material forms in the world [of mind and
matter], are enticing and pleasurable; there this craving may be
eradicated and extinguished. The sounds ā¦ are enticing and pleasurable;
there this craving may be eradicated and extinguished. The smells ā¦ are
enticing and pleasurable; there this craving may be eradicated and
extinguished. The tastes ā¦ are enticing and pleasurable; there this
craving may be eradicated and extinguished. Touch ā¦ is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
contents of the mind in the world [of mind and matter] are enticing and
pleasurable; there this craving may be eradicated and extinguished.
CakkhuviƱƱÄį¹aį¹ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ
pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SotaviƱƱÄį¹aį¹ loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ
nirujjhati. GhÄnaviƱƱÄį¹aį¹ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. JivhÄviƱƱÄį¹aį¹ loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha
nirujjhamÄnÄ nirujjhati. KÄyaviƱƱÄį¹aį¹ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ
taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. ManoviƱƱÄį¹aį¹
loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha
nirujjhamÄnÄ nirujjhati.
The eye-consciousness in the world [of mind and matter] is enticing
and pleasurable; there this craving may be eradicated and extinguished.
The ear-consciousness ā¦ is enticing and pleasurable; there this craving
may be eradicated and extinguished. The nose-consciousness ā¦ is enticing
and pleasurable; there this craving may be eradicated and extinguished.
The tongue-consciousness ā¦ is enticing and pleasurable; there this
craving may be eradicated and extinguished. The body-consciousness ā¦ is
enticing and pleasurable; there this craving may be eradicated and
extinguished. The mind-consciousness in the world [of mind and matter]
is enticing and pleasurable; there this craving may be eradicated and
extinguished.
Cakkhusamphasso loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ
pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Sotasamphasso loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ
nirujjhati. GhÄnasamphasso loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. JivhÄsamphasso loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha
nirujjhamÄnÄ nirujjhati. KÄyasamphasso loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ
taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Manosamphasso
loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha
nirujjhamÄnÄ nirujjhati.
The eye-contact in the world [of mind and matter] is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
ear-contact ā¦ is enticing and pleasurable; there this craving may be
eradicated and extinguished. The nose-contact ā¦ is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
tongue-contact ā¦ is enticing and pleasurable; there this craving may be
eradicated and extinguished. The body-contact ā¦ is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
mind-contact in the world [of mind and matter] is enticing and
pleasurable; there this craving may be eradicated and extinguished.
CakkhusamphassajÄ vedanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SotasamphassajÄ
vedanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati,
ettha nirujjhamÄnÄ nirujjhati. GhÄnasamphassajÄ vedanÄ loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ
nirujjhati. JivhÄsamphassajÄ vedanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ
taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
KÄyasamphassajÄ vedanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. ManosamphassajÄ
vedanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati,
ettha nirujjhamÄnÄ nirujjhati.
The sensation that arises from the eye contact in the world [of mind
and matter] is enticing and pleasurable; there this craving may be
eradicated and extinguished. The sensation that arises from the ear
contact ā¦ is enticing and pleasurable; there this craving may be
eradicated and extinguished. The sensation that arises from the nose
contact ā¦ is enticing and pleasurable; there this craving may be
eradicated and extinguished. The sensation that arises from the tongue
contact ā¦ is enticing and pleasurable; there this craving may be
eradicated and extinguished. The sensation that arises from the body
contact ā¦ is enticing and pleasurable; there this craving may be
eradicated and extinguished. The sensation that arises from the mind
contact in the world [of mind and matter] is enticing and pleasurable;
there this craving may be eradicated and extinguished.
RÅ«pasaĆ±Ć±Ä loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ
pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddasaĆ±Ć±Ä loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ
nirujjhati. GandhasaĆ±Ć±Ä loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasasaĆ±Ć±Ä loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha
nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbasaĆ±Ć±Ä loke piyarÅ«paį¹ sÄtarÅ«paį¹,
etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
DhammasaĆ±Ć±Ä loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati,
ettha nirujjhamÄnÄ nirujjhati.
The perception of visible objects in the world [of mind and matter]
is enticing and pleasurable; there this craving may be eradicated and
extinguished. The perception of sounds ā¦ is enticing and pleasurable;
there this craving may be eradicated and extinguished. The perception of
smells ā¦ is enticing and pleasurable; there this craving may be
eradicated and extinguished. The perception of tastes ā¦ is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
perception of touch ā¦ is enticing and pleasurable; there this craving
may be eradicated and extinguished. The perception of mental contents in
the world [of mind and matter] is enticing and pleasurable; there this
craving may be eradicated and extinguished.
RÅ«pasaƱcetanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ
pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddasaƱcetanÄ loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ
nirujjhati. GandhasaƱcetanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasasaƱcetanÄ loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha
nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbasaƱcetanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹,
etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
DhammasaƱcetanÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ
pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
The mental reaction towards visible objects in the world [of mind
and matter] is enticing and pleasurable; there this craving may be
eradicated and extinguished. The mental reaction towards sounds ā¦ is
enticing and pleasurable; there this craving may be eradicated and
extinguished. The mental reaction towards smells ā¦ is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
mental reaction towards tastes ā¦ is enticing and pleasurable; there this
craving may be eradicated and extinguished. The mental reaction towards
touch ā¦ is enticing and pleasurable; there this craving may be
eradicated and extinguished. The mental reaction towards mental contents
in the world [of mind and matter] is enticing and pleasurable; there
this craving may be eradicated and extinguished.
RÅ«pataį¹hÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ
pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Saddataį¹hÄ loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ
nirujjhati. Gandhataį¹hÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Rasataį¹hÄ loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha
nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbataį¹hÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹,
etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
Dhammataį¹hÄ loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati,
ettha nirujjhamÄnÄ nirujjhati.
The craving after visible objects in the world [of mind and matter]
is enticing and pleasurable; there this craving may be eradicated and
extinguished. The craving after sounds ā¦ is enticing and pleasurable;
there this craving may be eradicated and extinguished. The craving after
smells ā¦ is enticing and pleasurable; there this craving may be
eradicated and extinguished. The craving after tastes ā¦ is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
craving after touch ā¦ is enticing and pleasurable; there this craving
may be eradicated and extinguished. The craving after mental contents in
the world [of mind and matter] is enticing and pleasurable; there this
craving may be eradicated and extinguished.
RÅ«pavitakko loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ
pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Saddavitakko loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ
nirujjhati. Gandhavitakko loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Rasavitakko loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha
nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbavitakko loke piyarÅ«paį¹ sÄtarÅ«paį¹,
etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
Dhammavitakko loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ
pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
The thought conception of visible objects in the world [of mind and
matter] is enticing and pleasurable; there this craving may be
eradicated and extinguished. The thought conception of sounds ā¦ is
enticing and pleasurable; there this craving may be eradicated and
extinguished. The thought conception of smells ā¦ is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
thought conception of tastes ā¦ is enticing and pleasurable; there this
craving may be eradicated and extinguished. The thought conception of
touch ā¦ is enticing and pleasurable; there this craving may be
eradicated and extinguished. The thought conception of mental contents
in the world [of mind and matter] is enticing and pleasurable; there
this craving may be eradicated and extinguished.
RÅ«pavicÄro loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ
pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddavicÄro loke piyarÅ«paį¹
sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ
nirujjhati. GandhavicÄro loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ
pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasavicÄro loke
piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha
nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbavicÄro loke piyarÅ«paį¹ sÄtarÅ«paį¹,
etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
DhammavicÄro loke piyarÅ«paį¹ sÄtarÅ«paį¹, etthesÄ taį¹hÄ pahÄ«yamÄnÄ
pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
The rolling in thoughts of visible objects in the world [of mind and
matter] is enticing and pleasurable; there this craving may be
eradicated and extinguished. The rolling in thoughts of sounds ā¦ is
enticing and pleasurable; there this craving may be eradicated and
extinguished. The rolling in thoughts of smells ā¦ is enticing and
pleasurable; there this craving may be eradicated and extinguished. The
rolling in thoughts of tastes ā¦ is enticing and pleasurable; there this
craving may be eradicated and extinguished. The rolling in thoughts of
touch ā¦ is enticing and pleasurable; there this craving may be
eradicated and extinguished. The rolling in thoughts of mental contents
in the world [of mind and matter] is enticing and pleasurable; there
this craving may be eradicated and extinguished.
Idaį¹ vuccati, bhikkhave, dukkhanirodhaį¹ ariyasaccaį¹.
This, monks, is the Noble Truth of the Cessation of Suffering.
Maggasaccaniddeso
Exposition of the Truth of the Path
Katamaį¹ ca, bhikkhave, dukkhanirodhagÄminÄ« paį¹ipadÄ ariyasaccaį¹?
Ayameva ariyo aį¹į¹haį¹
giko maggo, seyyathidaį¹, sammÄdiį¹į¹hi, sammÄsaį¹
kappo,
sammÄvÄcÄ, sammÄkammanto, sammÄ-ÄjÄ«vo, sammÄvÄyÄmo, sammÄsati,
sammÄsamÄdhi.
And what, monks, is the Noble Truth of the Path Leading to the
Cessation of Suffering? It is this, the Noble Eightfold Path, namely:
right understanding, right thought, right speech, right action, right
livelihood, right effort, right awareness and right concentration.
KatamÄ ca, bhikkhave, sammÄdiį¹į¹hi? Yaį¹ kho, bhikkhave, dukkhe ƱÄį¹aį¹,
dukkhasamudaye ƱÄį¹aį¹, dukkhanirodhe ƱÄį¹aį¹, dukkhanirodhagÄminiyÄ
paį¹ipadÄya ƱÄį¹aį¹. Ayaį¹ vuccati, bhikkhave, sammÄdiį¹į¹hi.
And what, monks, is Right Understanding? It is this, monks: the
knowledge of suffering, the knowledge of the arising of suffering, the
knowledge of the cessation of suffering, the knowledge of the path
leading to the cessation of suffering. This, monks, is called Right
Understanding.
Katamo ca, bhikkhave, sammÄsaį¹
kappo? Nekkhammasaį¹
kappo,
abyÄpÄdasaį¹
kappo, avihiį¹sÄsaį¹
kappo. Ayaį¹ vuccati, bhikkhave,
sammÄsaį¹
kappo.
And what, monks, is Right Thought? Thoughts of renunciation,
thoughts that are free from aversion and thoughts that are free from
violence. This, monks, is called Right Thought.
KatamÄ ca, bhikkhave, sammÄvÄcÄ? MusÄvÄdÄ veramaį¹Ä«, pisuį¹Äya vÄcÄya
veramaį¹Ä«, pharusÄya vÄcÄya veramaį¹Ä«, samphappalÄpÄ veramaį¹Ä«. Ayaį¹
vuccati, bhikkhave, sammÄvÄcÄ.
And what, monks, is Right Speech? Abstaining from lying, abstaining
from slander and backbiting, abstaining from harsh words and abstaining
from frivolous talk. This, monks, is called Right Speech.
Katamo ca, bhikkhave, sammÄkammanto? PÄį¹ÄtipÄtÄ veramaį¹Ä«, adinnÄdÄnÄ
veramaį¹Ä«, kÄmesumicchÄcÄrÄ veramaį¹Ä«. Ayaį¹ vuccati, bhikkhave,
sammÄkammanto.
And what, monks, is Right Action? Abstaining from killing,
abstaining from taking what has not been given and abstaining from
sexual misconduct. This, monks, is called Right Action.
Katamo ca, bhikkhave, sammÄ-ÄjÄ«vo? Idha, bhikkhave, ariyasÄvako
micchÄ-ÄjÄ«vaį¹ pahÄya sammÄ-ÄjÄ«vena jÄ«vitaį¹ kappeti. Ayaį¹ vuccati,
bhikkhave, sammÄ-ÄjÄ«vo.
And what, monks, is Right Livelihood? Here, monks, a noble disciple
having given up wrong ways of livelihood earns his livelihood by right
means. This, monks, is called Right Livelihood.
Katamo ca, bhikkhave, sammÄvÄyÄmo? Idha, bhikkhave, bhikkhu
anuppannÄnaį¹ pÄpakÄnaį¹ akusalÄnaį¹ dhammÄnaį¹ anuppÄdÄya chandaį¹ janeti
vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati; uppannÄnaį¹
pÄpakÄnaį¹ akusalÄnaį¹ dhammÄnaį¹ pahÄnÄya chandaį¹ janeti vÄyamati vÄ«riyaį¹
Ärabhati cittaį¹ paggaį¹hÄti padahati; anuppannÄnaį¹ kusalÄnaį¹ dhammÄnaį¹
uppÄdÄya chandaį¹ janeti vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti
padahati; uppannÄnaį¹ kusalÄnaį¹ dhammÄnaį¹ į¹hitiyÄ asammosÄya
bhiyyobhÄvÄya vepullÄya bhÄvanÄya pÄripÅ«riyÄ chandaį¹ janeti vÄyamati
vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati. Ayaį¹ vuccati, bhikkhave,
sammÄvÄyÄmo.
And what, monks, is Right Effort? Here, monks, a monk generates the
will to prevent the arising of unarisen evil unwholesome mental states;
he makes strong effort, stirs up his energy, applies his mind to it and
strives. To eradicate those evil unwholesome mental states that have
arisen in him, he generates the will, makes strong effort, stirs up his
energy, applies his mind to it and strives. To develop wholesome mental
states that have not yet arisen in him, he generates will, makes strong
effort, stirs up his energy, applies his mind to it and strives. To
maintain wholesome mental states that have arisen in him, not to let
them fade away, to multiply them and bring them to full maturity and to
full development, he generates will, makes strong effort, stirs up his
energy, applies his mind to it and strives. This, monks, is called Right
Effort.
KatamÄ ca, bhikkhave, sammÄsati? Idha, bhikkhave, bhikkhu kÄye
kÄyÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke
abhijjhÄdomanassaį¹, vedanÄsu vedanÄnupassÄ« viharati ÄtÄpÄ« sampajÄno
satimÄ, vineyya loke abhijjhÄdomanassaį¹, citte cittÄnupassÄ« viharati
ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹, dhammesu
dhammÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke
abhijjhÄdomanassaį¹. Ayaį¹ vuccati, bhikkhave, sammÄsati.
And what, monks, is Right Awareness? Here, monks, a monk dwells
ardent with awareness and constant thorough understanding of
impermanence, observing body in body, having removed craving and
aversion towards the world [of mind and matter]; he dwells ardent with
awareness and constant thorough understanding of impermanence, observing
sensations in sensations, having removed craving and aversion towards
the world [of mind and matter]; he dwells ardent with awareness and
constant thorough understanding of impermanence, observing mind in mind,
having removed craving and aversion towards the world [of mind and
matter]; he dwells ardent with awareness and constant thorough
understanding of impermanence, observing mental contents in mental
contents, having removed craving and aversion towards the world [of mind
and matter]. This, monks, is called Right Awareness.
Katamo ca, bhikkhave, sammÄsamÄdhi? Idha, bhikkhave, bhikkhu
vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹27
vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharati,
vitakkavicÄrÄnaį¹ vÅ«pasamÄ ajjhattaį¹ sampasÄdanaį¹ cetaso ekodibhÄvaį¹
avitakkaį¹ avicÄraį¹ samÄdhijaį¹ pÄ«tisukhaį¹ dutiyaį¹ jhÄnaį¹ upasampajja
viharati, pÄ«tiyÄ ca virÄgÄ upekkhako ca viharati sato ca sampajÄno
sukhaį¹ ca kÄyena paį¹isaį¹vedeti yaį¹ taį¹ ariyÄ Äcikkhanti: āupekkhako
satimÄ sukhavihÄrÄ«ā ti tatiyaį¹ jhÄnaį¹ upasampajja viharati, sukhassa ca
pahÄnÄ dukkhassa ca pahÄnÄ pubbeva somanassadomanassÄnaį¹ atthaį¹
gamÄ
adukkhamasukhaį¹ upekkhÄsatipÄrisuddhiį¹ catutthaį¹ jhÄnaį¹ upasampajja
viharati. Ayaį¹ vuccati, bhikkhave, sammÄsamÄdhi.
And what, monks, is right concentration? Here monks, a monk,
detached from craving, detached from unwholesome mental states, enters
into the first absorption, born of detachment, accompanied by initial
and sustained application of the mind27 and filled with rapture and
bliss and he dwells therein. With the subsiding of initial and sustained
application of the mind and gaining inner tranquillity and oneness of
mind he enters into the second absorption, born of concentration, free
from initial and sustained application of the mind, filled with rapture
and bliss and he dwells therein. After the fading away of rapture he
dwells in equanimity, aware with constant thorough understanding of
impermanence, and he experiences in his body the bliss of which the
noble ones say: āThat bliss is experienced by one with equanimity and
awareness.ā Thus he enters the third absorption and dwells therein.
After the eradication of pleasure and pain and with joy and grief having
previously passed away, he enters into a state beyond pleasure and
pain, the fourth absorption, that is totally purified by equanimity and
awareness and he dwells therein. This, monks, is called Right
Concentration.
Idaį¹ vuccati, bhikkhave, dukkhanirodhagÄminÄ« paį¹ipadÄ ariyasaccaį¹.
This, monks, is the Noble Truth of the Path leading to the Cessation of Suffering.
Iti ajjhattaį¹ vÄ dhammesu dhammÄnupassÄ« viharati, bahiddhÄ vÄ
dhammesu dhammÄnupassÄ« viharati, ajjhattabahiddhÄ vÄ dhammesu
dhammÄnupassÄ« viharati, samudayadhammÄnupassÄ« vÄ dhammesu viharati,
vayadhammÄnupassÄ« vÄ dhammesu viharati, samudayavayadhammÄnupassÄ« vÄ
dhammesu viharati, āatthi dhammÄā ti vÄ panassa sati paccupaį¹į¹hitÄ hoti.
YÄvadeva ƱÄį¹amattÄya paį¹issatimattÄya anissito ca viharati, na ca kiƱci
loke upÄdiyati. Evaį¹ pi kho, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ«
viharati catūsu ariyasaccesu.
Thus he dwells observing mental contents in mental contents
internally, or he dwells observing mental contents in mental contents
externally, or he dwells observing mental contents in mental contents
both internally and externally. Thus he dwells observing the phenomenon
of arising in the mental contents, thus he dwells observing the
phenomenon of passing away in the mental contents, thus he dwells
observing the phenomenon of arising and passing away in the mental
contents. Now his awareness is established: āThese are mental contents!ā
Thus he develops his awareness to such an extent that there is mere
understanding along with mere awareness. In this way he dwells detached,
without clinging towards anything in the world [of mind and matter].
This is how, monks, a monk dwells observing mental contents in mental
contents as regards the Four Noble Truths.
6. Satipaį¹į¹hÄnabhÄvanÄnisaį¹so
6. The Results of the Establishing of Awareness
Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹28 bhÄveyya
sattavassÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹:
diį¹į¹heva dhamme aƱƱÄ,29 sati vÄ upÄdisese anÄgÄmitÄ.30
Indeed, monks, whoever practises this fourfold establishing of
awareness in this manner28 for seven years, he may expect one of two
results: in this very life highest wisdom29 or, if a substratum of
aggregates remains, the stage of non-returner.30
Tiį¹į¹hantu, bhikkhave, sattavassÄni. Yo hi koci, bhikkhave, ime
cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya cha vassÄni, tassa dvinnaį¹ phalÄnaį¹
aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, sati vÄ upÄdisese
anÄgÄmitÄ.
Let alone seven years, monks. Should any person practise this
fourfold establishing of awareness in this manner for six years, one of
two results may be expected in him: in this very life highest wisdom or,
if a substratum of aggregates remains, the stage of non-returner.
Tiį¹į¹hantu, bhikkhave, cha vassÄniā¦pe.
Tiį¹į¹hantu, bhikkhave, paƱca vassÄniā¦pe.
Tiį¹į¹hantu, bhikkhave, cattÄri vassÄniā¦pe.
Tiį¹į¹hantu, bhikkhave, tÄ«į¹i vassÄniā¦pe.
Tiį¹į¹hantu, bhikkhave, dve vassÄni..pe.
Tiį¹į¹hatu, bhikkhave, ekaį¹ vassaį¹. Yo hi koci, bhikkhave, ime cattÄro
satipaį¹į¹hÄne evaį¹ bhÄveyya sattamÄsÄni, tassa dvinnaį¹ phalÄnaį¹
aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, sati vÄ upÄdisese
anÄgÄmitÄ.
Let alone six years, monksā¦
Let alone five years, monksā¦
Let alone four years, monksā¦
Let alone three years, monksā¦
Let alone two years, monksā¦
Let alone one year, monks. Should any person practise this fourfold
establishing of awareness in this manner for seven months, one of two
results may be expected in him: in this very life highest wisdom or, if a
substratum of aggregates remains, the stage of non-returner.
Tiį¹į¹hantu, bhikkhave, satta mÄsÄniā¦pe.
Tiį¹į¹hantu, bhikkhave, cha mÄsÄniā¦pe.
Tiį¹į¹hantu, bhikkhave, paƱca mÄsÄniā¦pe.
Tiį¹į¹hantu, bhikkhave, cattÄri mÄsÄniā¦pe.
Tiį¹į¹hantu, bhikkhave, tÄ«į¹i mÄsÄniā¦pe.
Tiį¹į¹hantu, bhikkhave, dve mÄsÄniā¦pe.
Tiį¹į¹hatu, bhikkhave, ekaį¹ mÄsaį¹ā¦pe.
Tiį¹į¹hatu, bhikkhave, aįøįøhamÄsaį¹ā¦pe.
Tiį¹į¹hatu, bhikkhave, aįøįøhamÄso. Yo hi koci, bhikkhave, ime cattÄro
satipaį¹į¹hÄne evaį¹ bhÄveyya sattÄhaį¹, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹
phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, sati vÄ upÄdisese anÄgÄmitÄ.
Let alone seven months, monksā¦
Let alone six months, monksā¦
Let alone five months, monksā¦
Let alone four months, monksā¦
Let alone three months, monksā¦
Let alone two months, monksā¦
Let alone one month, monksā¦
Let alone half a month, monksā¦
Let alone half a month, monks. Should any person practise this
fourfold establishing of awareness in this manner for seven days, one of
two results may be expected in him: in this very life highest wisdom
or, if a substratum of aggregates remains, the stage of non-returner.
āEkÄyano ayaį¹, bhikkhave, maggo sattÄnaį¹ visuddhiyÄ, sokaparidevÄnaį¹
samatikkamÄya, dukkhadomanassÄnaį¹ atthaį¹
gamÄya, ƱÄyassa adhigamÄya,
nibbÄnassa sacchikiriyÄya yadidaį¹ cattÄro satipaį¹į¹hÄnÄā ti. Iti yaį¹ taį¹
vuttaį¹, idametaį¹ paį¹icca vuttaį¹ ti.
It is for this reason that it was said: āThis is the one and only
way, monks, for the purification of beings, for the overcoming of sorrow
and lamentation, for the extinguishing of suffering and grief, for
walking on the path of truth, for the realisation of nibbÄna: that is to
say, the fourfold establishing of awareness.ā
Idamavoca bhagavÄ. AttamanÄ te bhikkhÅ« bhagavato bhÄsitaį¹ abhinanduį¹ ti
Thus the Enlightened One spoke. Glad in heart, the monks welcomed the words of the Enlightened One.
MahÄsatipaį¹į¹hÄna-suttaį¹ niį¹į¹hitaį¹.
The End of the MahÄsatipaį¹į¹hÄna Sutta
Notes
N.B. For clarity, the footnoted passage will be indicated in the notes
by PÄli in italics followed immediately by the English translation in
square brackets, e.g. sati [awareness]. Other PÄli words used in the
notes will be followed by their equivalent terms in parentheses where
appropriate, e.g. anicca (impermanence).
1. The word bhikkhū [monks] was used to address all the people who
listened to the discourses given by the Buddha. Thus every meditator,
everyone who is walking on the path of Dhamma, though not literally a
bhikkhu, can benefit by following the instructions given here.
2. Satipaį¹į¹hÄna [establishing of awareness] Sati means āawareness.ā
Satipaį¹į¹hÄna implies that the meditator has to work diligently and
constantly to become firmly established in awareness or mindfulness.
Therefore we have used āthe establishing of awareness,ā to convey the
sense that one actively strives to maintain continuous awareness of mind
and body at the level of sensations, as will become clear from the rest
of the discourse.
There are certain passages in the Buddhaās discourses where sati has
the meaning of āmemory.ā (DÄ«gha-nikÄya: VRI I. 411; II. 374; PTS I.
180; II. 292). This is especially true when he refers to the special
ability of remembering past lives which is developed by means of the
practice of the jhÄnas (deep absorption concentration). But in the
context of Satipaį¹į¹hÄna, the practice of Vipassana, leading not to the
jhÄnas but to purification of mind, sati can only be understood to mean
awareness of the present moment rather than a memory of the past (or a
dream of the future).
3. The Buddha always included the term sampajaƱƱa [constant thorough
understanding of impermanence] or sampajÄno (the adjective form of
sampajaƱƱa) whenever he was asked to explain sati (awareness). (See, for
example, the definition of sammÄsati in the Chapter on the Four Noble
Truths: Truth of the Path.) As a result of the frequent association of
these words, sampajaƱƱa has often been defined as nearly synonymous with
sati - as āfull awareness,ā or āclear comprehensionā - or as an
exhortation to remain mindful. Another traditional translation of
sampajaƱƱa, which is closer to the full meaning is āthorough
understanding.ā
In the Sutta Piį¹aka the Buddha gave two explanations of the term. In
the Saį¹yutta-nikÄya (VRI III. 401; PTS V, 180-1) he defines it as
follows:
KathaƱca, bhikkhave, bhikkhu sampajÄno hoti? Idha bhikkhave,
bhikkhuno viditÄ vedanÄ uppajjanti, viditÄ upaį¹į¹hahanti, viditÄ
abbhatthaį¹ gacchanti; viditÄ saĆ±Ć±Ä uppajjanti, viditÄ upaį¹į¹hahanti,
viditÄ abbhatthaį¹ gacchanti; viditÄ vitakkÄ uppajjanti, viditÄ
upaį¹į¹hahanti, viditÄ abbhatthaį¹ gacchanti. Evaį¹ kho, bhikkhave, bhikkhu
sampajÄno hoti.
And how, monks, does a monk understand thoroughly? Here, monks, a
monk experiences sensations arising in him, experiences their
persisting, and experiences their vanishing; he experiences perceptions
arising in him, experiences their persisting, and experiences their
vanishing; he experiences each initial application of the mind [on an
object] arising in him, experiences its persisting, and experiences its
vanishing. This, monks, is how a monk understands thoroughly.
In the above statement it is clear that one is sampajÄno only when
one understands the characteristic of impermanence (arising, persisting
and vanishing). This understanding must be based on sensation (viditÄ
vedanÄ). If the characteristic of impermanence is not experienced at the
level of vedanÄ, then oneās understanding is merely an
intellectualization, since it is only through sensation that direct
experience occurs. The statement further indicates that sampajaƱƱa lies
in the experience of the impermanence of saĆ±Ć±Ä and vitakkÄ. Here we
should note that impermanence understood at the level of vedanÄ actually
covers all three cases since according to the Buddhaās teaching in the
Aį¹
guttara-nikÄya (VRI III. DasakanipÄta, 58; PTS V. 107):
VedanÄ-samosaraį¹Ä sabbe dhammÄ.
Everything that arises in the mind flows together with sensations.
The second explanation of sampajaƱƱa given by the Buddha emphasizes
that it must be continuous. In several places he repeats the words of
the SampajÄnapabbaį¹ of MahÄsatipaį¹į¹hÄna Sutta, as in this passage from
the MahÄparinibbÄna Sutta (DÄ«gha-nikÄya II: VRI. 160; PTS 95):
KathaƱca, bhikkhave, bhikkhu sampajÄno hoti? Idha bhikkhave, bhikkhu
abhikkante paį¹ikkante sampajÄnakÄrÄ« hoti, Älokite vilokite
sampajÄnakÄrÄ« hoti, samiƱjite pasÄrite sampajÄnakÄrÄ« hoti,
saį¹
ghÄį¹ipattacÄ«varadhÄraį¹e sampajÄnakÄrÄ« hoti, asite pÄ«te khÄyite sÄyite
sampajÄnakÄrÄ« hoti, uccÄrapassÄvakamme sampajÄnakÄrÄ« hoti, gate į¹hite
nisinne sutte jÄgarite bhÄsite tuį¹hÄ«bhÄve sampajÄnakÄrÄ« hoti.
And how, monks, does a monk understand thoroughly? Here, monks, a
monk, while going forward or backward, he does so with constant thorough
understanding of impermanence; whether he is looking straight ahead or
looking sideways, he does so with constant thorough understanding of
impermanence; while he is bending or stretching, he does so with
constant thorough understanding of impermanence; whether wearing his
robes or carrying his bowl, he does so with constant thorough
understanding of impermanence; whether he is eating, drinking, chewing
or savouring, he does so with constant thorough understanding of
impermanence; while attending to the calls of nature, he does so with
constant thorough understanding of impermanence; whether he is walking,
standing, sitting, sleeping or waking, speaking or in silence, he does
so with constant thorough understanding of impermanence.
With proper understanding of the teaching of the Buddha, it becomes
clear that if this continuous sampajaƱƱa consists only of the thorough
understanding of the external processes of walking, eating, and other
activities of the body, then what is being practised is merely sati. If,
however, the constant thorough understanding includes the
characteristic of the arising and passing away of vedanÄ while the
meditator is performing these activities, then sampajÄno satimÄ is being
practised, paĆ±Ć±Ä (wisdom) is being developed.
The Buddha describes this more specifically in this passage from the
Aį¹
guttara-nikÄya (VRI I. CatukkanipÄta, 12; PTS II 15) in words
reminiscent of SampajÄnapabbaį¹:
Yataį¹ care yataį¹ tiį¹į¹he, yataį¹ acche yataį¹ saye
yataį¹ samiƱjaye bhikkhu, yatamenaį¹ pasÄraye
uddhaį¹ tiriyaį¹ apÄcÄ«naį¹, yÄvatÄ jagato gati,
samavekkhitÄ ca dhammÄnaį¹, khandhÄnaį¹ udayabbayaį¹.
Whether the monk walks or stands or sits or lies,
whether he bends or stretches, above, across, backwards,
whatever his course in the world,
he observes the arising and passing away of the aggregates.
The Buddha clearly emphasized the thorough understanding of anicca
(impermanence) in all bodily and mental activities. Therefore, since the
proper understanding of this technical term, sampajaƱƱa, is so critical
for an understanding of this sutta, we have translated it as āthe
constant thorough understanding of impermanence,ā even though this
definition is less concise than the traditional āthorough
understanding.ā
4. In this introductory paragraph the Buddha repeats a basic verbal
formula reminding us that we must continuously observe ābody in body,ā
or āsensations in sensations,ā or āmind in mind,ā or āmental contents in
mental contents.ā Though these verbal constructs may seem unusual, they
refer to the fact that this observation has to be directly experiential
rather than dealing only with thought, imagination or contemplation of
the object.
The Buddha emphasizes this point in the ÄnÄpÄnasati Sutta
(MÄjjhima-nikÄya III: VRI. 149; PTS 83-4), where he describes the
progressive stages of the practice of ÄnÄpÄna meditation. In the section
where he explains how the four satipaį¹į¹hÄnÄ are brought to perfection
by ÄnÄpÄna he says:
ā¦kÄyesu kÄyaƱƱatarÄhaį¹, bhikkhave, evaį¹ vadÄmi yadidaį¹
assÄsapassÄsÄ. TasmÄtiha, bhikkhave, kÄye kÄyÄnupassÄ« tasmiį¹ samaye
bhikkhu viharati ÄtÄpÄ« sampajÄno satimÄ vineyya loke abhijjhÄdomanassaį¹.
ā¦Monks, when I say, āinhalation-exhalation,ā it is like another body
in the body. Observing body in body in this way, monks, at that time a
monk dwells ardent with awareness and constant thorough understanding of
impermanence, having removed craving and aversion towards this world
[of mind and matter].
This indicates that practising ÄnÄpÄna meditation leads directly to
experiencing the body, which means feeling sensations in the body. The
sensations may be related to the breath, the oxygen flowing in the
blood, etc. but those details are not important. The body-in-body
experience is not imagined or contemplated but felt throughout the body.
More specifically, he continues:
ā¦vedanÄsu vedanÄƱƱatarÄhaį¹, bhikkhave, evaį¹ vadÄmi yadidaį¹
assÄsapassÄsÄnaį¹ sÄdhukaį¹ manasikÄraį¹. TasmÄtiha, bhikkhave, vedanÄsu
vedanÄnupassÄ« tasmiį¹ samaye bhikkhu viharati ÄtÄpÄ« sampajÄno satimÄ
vineyya loke abhijjhÄdomanassaį¹.
ā¦monks, when I say, āby proper attention to inhalation-exhalation,ā
it is like other sensations in the sensations. Observing sensations in
sensations in this way, monks, at that time a monk dwells ardent with
awareness and constant thorough understanding of impermanence, having
removed craving and aversion towards this world [of mind and matter].
By equating the observation of the breath with experiencing
sensations the Buddha is pointing to the critical importance of the body
and the sensations in proper practice of meditation. It is the
awareness of these sensations by direct experience throughout the body,
while maintaining equanimity with the understanding of impermanence,
that perfects the four satipaį¹į¹hÄnas.
It is instructive that in ÄnÄpÄnasati Sutta he describes the
experience of body-in-body and sensations-in-sensations as one observes
the breath but when he turns to the observation of mind he does not
continue with the same verbal formula. Instead, he again directs our
attention to the importance of sampajaƱƱa:
ā¦citte cittÄnupassÄ«, bhikkhave, tasmiį¹ samaye bhikkhu viharati ÄtÄpÄ«
sampajÄno satimÄ vineyya loke abhijjhÄdomanassaį¹. NÄhaį¹, bhikkhave,
muį¹į¹hassatissa asampajÄnassa ÄnÄpÄnassatiį¹ vadÄmi.
ā¦observing mind in mind, monks, at that time a monk dwells ardent
with awareness and constant thorough understanding of impermanence,
having removed craving and aversion towards this world [of mind and
matter]. I say, monks, one who is inattentive, who is not constantly
aware of impermanence, he is not one doing ÄnÄpÄna.
Beginning with ÄnÄpÄna as a starting point the practice described
has led directly to Vipassana, i.e., to the practice of the four
satipaį¹į¹hÄnas. And here we see how emphatically the Buddha states that,
even while observing the mind, one is not practising properly unless
there is awareness of impermanence with the direct experience of the
sensations.
5. PajÄnÄti [understands properly] means, āto understand, to know
deeply or intently with wisdom.ā It is the result of the intensification
of the verb jÄnÄti (he or she knows) by the addition of the prefix pa-,
from paĆ±Ć±Ä (wisdom).
6. Iti ajjhattaį¹ā¦kÄye kÄyÄnupassÄ« viharati. [Thus he dwellsā¦dwells
observing body in body.] This paragraph is repeated twenty-one times
throughout the MahÄsatipaį¹į¹hÄna Sutta, with variations according to
which section of the four satipaį¹į¹hÄnas one has reached: body,
sensations, mind or mental contents.
In this key paragraph the Buddha describes the common steps in
Vipassana that all meditators must pass through no matter what section
of the sutta one begins with. In each repetition, this paragraph focuses
our attention on the essential fact that, no matter if one is observing
body, sensations, mind or mental contents, one must understand the
fundamental characteristic of arising and passing away. This
understanding of impermanence then leads directly to the total
detachment from the world of mind and matter which takes us to nibbÄna
(liberation).
7. BahiddhÄ [externally] is sometimes translated as āouter thingsā
or āobserving anotherās body.ā In the following section, on the
observation of sensations, it has sometimes been taken to mean āfeeling
the sensations of others.ā While such an experience is not impossible,
it would be practised only at a very high stage of development.
According to the sutta, the meditator is asked to sit alone somewhere in
a forest, under a tree or in an empty room, and start practising. In
such a situation observing others would be meaningless, and the
sensations of someone or something else would be of no use. For a
meditator, therefore, āexternally,ā meaning the surface of the body, is
the most practical definition of bahiddhÄ.
See also note no. 19.
8. The PÄli atthi kÄyo [this is body] indicates that the meditator
at this stage clearly understands experientially, at the level of
sensations, ābodyā in its true nature: its characteristic of arising and
passing away. Therefore the meditator neither makes any identification
of ābodyā as male or female, young or old, beautiful or ugly, etc., nor
has any attachment towards āI,ā āme,ā or āmine.ā
In the other three sections of the sutta, the sensations, mind and
mental contents are each identified similarly in their corresponding
paragraphs: āThis is sensation,ā āThis is mind,ā āThese are mental
contents,ā to indicate the lack of identification of the meditator with
the object, and his or her understanding of the object in its true
characteristic of anicca (impermanence).
9. YÄvadeva ƱÄį¹amattÄya paį¹issatimattÄya [Thus he develops his
awareness to such an extent that there is mere understanding along with
mere awareness.] The mind of the meditator at this stage is absorbed in
the wisdom of anicca (the arising and passing away of sensations), with
no identification beyond this awareness. With the base of this awareness
he develops understanding with his own experience. This is paƱƱÄ
(wisdom). With his awareness thus established in anicca, there is no
attraction to the world of mind and matter.
10. This includes the changing of position as well as the four basic
postures of the body. Whatever one does, an ardent meditator is always
aware with wisdom: yathÄ yathÄ vÄā¦tathÄ tathÄ naį¹ pajÄnÄti (whatever he
doesā¦that he understands properly).
11. SampajÄnakÄrÄ« hoti [does so with constant thorough understanding
of impermanence] literally means: āHe is doing (all the time)
sampajaƱƱa.ā It is helpful to follow the progression of the Buddhaās
words in PÄli: he uses ājÄnÄtiā (he knows), āpajÄnÄtiā (understands
properly - intently or deeply with wisdom), and āsampajÄnÄtiā (he
constantly and thoroughly understands the impermanent nature of his
experience). Each word indicates a progressive step, that the meditator
takes by following the instructions given in the sutta. Thus he proceeds
from simple experience, to understanding based on direct experience, up
to thorough and constant understanding of the impermanence, at the
level of sensations, of each and every experience.
12. SÄmisa [with attachment] literally means: sa-Ämisa (with-flesh);
nirÄmisa [without attachment]: means nir-Ämisa (without-flesh). They
can also be rendered as: āimpureā and āpure,ā āmaterialā and
āimmaterialā or, āsensualā and ānonsensual.ā A common interpretation is
that a sensation which is sÄmisa is related to the world of sensual
pleasures and a nirÄmisa sensation is a sensation related to the higher
meditational realms.
In this context, related to the observation of sensations without
any reaction of craving or aversion by the meditator, we have used āwith
attachmentā and āwithout attachment.ā These terms seem clearest insofar
as they relate to the practice.
13. See note no. 7.
14. Citta [mind], in this context, is correctly translated as
āmind.ā The meditator experiences different states of mind and observes
them in an objective and detached manner. It might be misleading to
translate citta here as āthought.ā
Citte cittÄnupassÄ« [mind in mind] refers to the experiential nature of the observation required (see note no. 4).
15. Saį¹
khittaį¹ [collected] and vikkhittaį¹ [scattered] correspond to
mental states either scattered because of the paƱca nÄ«varaį¹Ä, the āfive
hindrances,ā or collected when the hindrances are not manifesting their
respective effects. (See the following Section 5A, The Hindrances.)
16. Mahaggataį¹ cittaį¹ [expanded mind] means literally: āmind having
become great;ā i.e., by the practice and development of the jhÄnas (the
practice of absorption samÄdhi). It refers to a mind expanded by the
practice of these deep samÄdhis, rather than the stage transcending mind
and matter. Amahaggataį¹ cittaį¹ [unexpanded mind] thus means a mind not
having become expanded in this way.
17. Sa-uttaraį¹ [surpassable] means: āhaving something higher than
thatā or ānot superior.ā This type of mind is still connected with the
mundane field. Anuttaraį¹ [unsurpassable], correspondingly, is a mind
that has reached a very high stage of meditation, where nothing is
superior. Therefore āsurpassableā and āunsurpassable,ā though not very
precise, seem to be the nearest translations.
18. SamÄhitaį¹ [concentrated] and asamÄhitaį¹ [unconcentrated] are
related to the type of samÄdhi (concentration) that one has gained;
states of concentration that are called: upacÄra (neighbourhood
concentration, i.e. approaching a level of absorption) and appanÄ
samÄdhi (absorption, or attainment, concentration). AsamÄhitaį¹ cittaį¹
therefore describes a mental state without that depth of concentration.
19. Iti ajjhattaį¹ā¦bahiddhÄā¦ajjhattabahiddhÄ vÄ citte cittÄnupassÄ«
viharati [Thus he dwells observing mind in mind internallyā¦
externallyā¦both internally and externally]. Applied to the mind (and in
the next section, the mental contents) this sentence has sometimes been
interpreted to mean that the meditator observes his own mind
(internally) and the mind of others (externally). This can be done only
by a very highly developed meditator, therefore it is not a practical
instruction for most people.
In this section the meditator is asked to experience directly the
mind in mind (citte cittÄnupassÄ«). This can be done only by observing
whatever arises in the mind. As the body was experienced by means of
what arises on the body (i.e., sensation); the mind is experienced only
when something arises in the mind (i.e., the mental contents). When the
mind is observing the internal objects - its own internal mental states -
it is observing the mind in mind internally.
To observe the mind and mental contents externally means to observe
experientially that any object which comes in contact with the mind-body
through any of the six sense doors (that is, an external stimulus)
causes an internal reaction. Any sight, sound, taste, smell, touch or
thought results in a sensation and the mind feels it. Of course,
internal mental states and sensation resulting from contact with
external objects will all mix and flow together.
Therefore, again, we see the importance of the Buddhaās statement:
VedanÄ-samosaraį¹Ä sabbe dhammÄ.
Everything that arises in the mind flows together with sensations. (Aį¹
guttara-nikÄya: VRI III. DasakanipÄta, 58; PTS V. 107)
Whether the object is internal or external, if the mind remains
within the body observing the sensations, then it is directly
experiencing the mind and mental contents in a tangible way that easily
allows the meditator to experience the impermanent nature of the entire
mind-matter phenomenon.
20. PaƱca upÄdÄnakkhandhÄ [the five aggregates of clinging] consist
of: rÅ«pakkhandha (the material aggregate) connected with kÄya (body) and
the four nÄmakkhandhÄ (aggregates of mind), which are: viƱƱÄį¹akkhandha
(the aggregate of consciousness);
saƱƱÄkkhandha (the aggregate of perception);
vedanÄkkhandha (the aggregate of feeling of sensations on the body)
saį¹
khÄrakkhandha (the aggregate of reaction).
The paƱca upÄdÄnakkhandhÄ are aggregates of clinging, or attachment,
in two ways. They are the basic objects to which we cling because of
our illusion that the five together make up āI,ā āme.ā In addition, the
continual arising of the aggregates - with the attendant suffering that
goes with the cycle of becoming - is due to the clinging toward this
illusory āI.ā Aggregates and clinging always go together, except in the
case of an arahant, who has paƱca khandhÄ, the five aggregates, but no
clinging towards them; no upÄdÄna (attachment or clinging) is possible
for such a person.
21. Here dhamma has to be understood as the law of nature, the
nature of the law in its totality. At a superficial level dhammavicaya
[investigation of Dhamma] can be understood to mean intellectual
investigation of the law. But to become a factor of enlightenment
dhammavicaya must become an experiential investigation - direct
experience of the phenomenon of arising and passing away at the level of
sensations.
22. PÄ«ti [rapture] is difficult to translate into English. It is
often translated as: ājoy,ā ādelight,ā āblissā or āthrill.ā Each of
these words conveys at least partially the meaning of mental and
physical pleasantness. For pīti to become a factor of enlightenment it
must be experienced in its true nature as ephemeral, arising and passing
away. Only then can the meditator avoid the danger of becoming attached
to the pleasantness of this stage.
23. As with the previous factor of enlightenment, passaddhi
[tranquillity], becomes a factor of enlightenment only when it is
experienced as impermanent, anicca - arising and passing away. The
danger for the meditator here is that this stage of deep tranquillity
might be mistaken for the final goal of nibbÄna. This deep illusion
(moha) is removed by the experience of anicca as one experiences this
tranquillity.
24. In the texts byÄdhi [sickness] is sometimes included, sometimes omitted.
25. Here it is very clear that the word dukkha [pain] is related to
the body, and domanassa [grief] to the mind. Correspondingly, sukha
(bodily pleasure) is related to the body, somanassa (mental pleasure) to
the mind and adukkhamasukha (neither painful nor pleasant) as neutral,
to both body and mind.
26. The word loke [world] has a wide spectrum of meaning:
āuniverse,ā āworld,ā āregion,ā āpeople.ā In this entire section it is
used in connection with everything that one experiences at any of the
six senses, and the entire process of the contact between the senses and
their respective objects. So in this context loke is to be understood
as the āworldā of the mind-body phenomenon. Therefore the entire āworldā
can be directly experienced at the level of the sensations in the body
that result from any of these interactions.
27. Vitakko [thought conception] refers to the initial application
of the mind to an object. This is contrasted with vicÄro [rolling in
thoughts] in the next paragraph, which refers to a sustained application
of the mind on an object.
In the later section, dealing with the jhÄnas (see pp. 72,73), the
translation reflects this relationship more directly since the context
is one of deep absorption in the object of meditation rather than one
where mental impurities are arising.
28. Evaį¹ [in this manner], as explained throughout the entire sutta,
is ÄtÄpÄ« sampajÄno satimÄ (ardent with awareness of mind and body at
the level of sensations and with constant thorough understanding of
impermanence). In order to achieve these guaranteed results the
continuity should be sampajaƱƱaį¹ na riƱcati ([the meditator] does not
lose the constant thorough understanding of impermanence even for a
moment).
29. The final stage of liberation of an arahant.
30. The stage of an anÄgÄmÄ« [non-returner] is the third and next-to-last stage of liberation.
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Voice of All Awakened Aboriginal Societies (VoAAAS)
Murderers of democratic institutions and Master of diluting institutions (Modi) is
Fake OBC own motherās flesh eater striving as a stooge, slave, chamcha,
chela, bootlicker, for just 0.1% intolerant, violent, militant, number
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lunatic,mentally retarded, foreigners of Bend Israel chitpavan brahmins
of Rakshasa Rowdy Swayam Sevaks (RSS) full of hatred, anger, jealousy,
delusion, stupidity which are defilemnt of the mind requiring mental
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Master Key by tampering the fraud EVMs/VVPATs.
In Mainpuri, Mayawati and Mulayam bury the hatchet
Rare gathering:Akhilesh Yadav, Mulayam Singh andMayawati at a rally in Mainpuri on Friday.Rajeev BhattThe Hindu
Omar Rashid
MAINPURI, APRIL 20, 2019 00:00 IST
UPDATED: APRIL 20, 2019 06:21 IST
BSP leader leads campaign for SP founder after over two decades of acrimony
Overcoming more than two decades of political and personal acrimony,
Bahujan Samaj Party chief Mayawati on Friday sought votes for Samajwadi
Party patron Mulayam Singh Yadav in his turf Mainpuri, hailing him as
the āreal and true leaderā of the backward classes.
As the two former Chief Ministers and sworn rivals shared the stage
at a SP-BSP rally, there was plenty of bonhomie on display, with both
sharing kind words about the other, marking a remarkable shift in Uttar
Pradesh politics.
SP chief Akhilesh Yadav, who was on stage, said it was a āhistoricā moment that Ms. Mayawati was seeking votes for his father.
Mr. Mulayam Singh, who spoke first, appealed to the mammoth crowd at
the Christian College grounds to āhonourā Ms. Mayawati and said he
would ānever forgetā her gesture of coming to campaign for him.
The SP patron underscored the sentiment and asked an SP leader, who
had bent to touch his feet, to accord the same respect to Ms. Mayawati
who was seated beside him.
In her speech, Ms. Mayawati justified the SP-BSP alliance.
She said she had come to campaign for the SP founder despite the
June 2, 1995 guesthouse incident, when she was allegedly attacked by SP
legislators, as āhard decisionsā needed to be taken sometimes in the
interest of the people, the nation and the partyās movement considering
the present situation.
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