Free Online FOOD for MIND & HUNGER - DO GOOD šŸ˜Š PURIFY MIND.To live like free birds šŸ¦ šŸ¦¢ šŸ¦… grow fruits šŸ šŸŠ šŸ„‘ šŸ„­ šŸ‡ šŸŒ šŸŽ šŸ‰ šŸ’ šŸ‘ šŸ„ vegetables šŸ„¦ šŸ„• šŸ„— šŸ„¬ šŸ„” šŸ† šŸ„œ šŸŽƒ šŸ«‘ šŸ…šŸœ šŸ§… šŸ„ šŸ šŸ„— šŸ„’ šŸŒ½ šŸ šŸ«‘ šŸŒ³ šŸ“ šŸŠ šŸ„„ šŸŒµ šŸˆ šŸŒ° šŸ‡§šŸ‡§ šŸ« šŸ… šŸ šŸ«’Plants šŸŒ±in pots šŸŖ“ along with Meditative Mindful Swimming šŸŠā€ā™‚ļø to Attain NIBBĀNA the Eternal Bliss.
Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
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04/19/19
Voice of All Awakened Aboriginal Societies (VoAAAS) LESSON 2968 Sun 21 Apr 2019
Filed under: General
Posted by: site admin @ 11:48 pm



Voice of All Awakened Aboriginal Societies (VoAAAS)

LESSON 2968 Sun 21 Apr 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS)
for welfare, happiness and peace on the path of Eternal Bliss as Final
Goal

MEDITATION PRACTICE in BUDDHAā€™S OWN WORDS Mahāsatipaį¹­į¹­hāna Sutta ā€”
Attendance on awareness ā€” [ mahā+satipaį¹­į¹­hāna ] from Analytic Insight
Net -Free Online Tipiį¹­aka Law Research & Practice Universityā€Øinā€Ø112
CLASSICAL LANGUAGES

Paį¹­isambhidā Jāla-Abaddha Paripanti Tipiį¹­aka nÄ«ti Anvesanā ca
Paricaya Nikhilavijjālaya ca ƱātibhÅ«ta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seį¹­į¹­haganthāyatta Bhās through
http://sarvajan.ambedkar.org
Voice of All Awakened Aboriginal Societies (VoAAAS)

CJI do not think that he is independent. All of them wer, are, and continue to be dependent upon just 0.1% intolerant,
violent,militant, number one terrorists of the world, ever shooting, mob lynching, lunatic, mentally retarded, paradesis from
Bene Israel chitpavan brahmins of Rowdy Rahshasa Swayam Sevaks (RSS).
Ex CJI sathasivam committed a grave error of judgement by ordering that
the EVMs could be replaced in a phased manner which itself is clear
proof that they can be tampered with. He never dissolve the central
government and go for fresh polls with ballot papers just to prevent
Mayawati became the PM of Prabuddha Bharat. As desired by Dr BR Ambedkar
the father of our Marvelous Modern Constitution who wanted the Master
Key In the hands of dippressed class.
Such CJIs must be booked under prevention of atrocities act and sent to
jail for ordering to stop campaigning for sarvajan samaj.

fundraising@thealexatrust.org

https://waterworldswim.com/events/bridge-to-bridge-10k-2019/

OutBridge to Bridge 10K 2019
June 29, 2019
6:00 am - 10:30 am
Details Price Qty
2019 Pricing - Non-members $450.00 (USD) Sold Out
2019 Pricing - Military $395.00 (USD) Sold Out
The 2019 Pricing - WWS Members ($350.00 (USD)) price option is available
to members only. Please log in to select this price. On Sale There are
just 0 spaces left!
please do not enter anything in this input
ā€œBridge to Bridge 10K 2019ā€³ is currently sold out.
Please check back again later, as spots may become available.

THIS DATE IS SUBJECT TO COAST GUARD CONFIRMATION
This means this is the date we are planning on, but the Coast Guard
still needs to confirm it before itā€™s set in stone. The Coast Guard is a
busy place, and it can sometimes be months before they give us
approval. So how often do they not approve it? Very rarely, but if you
need to book travel or otherwise need absolute certainty, you might want
to wait. Just know the the swim might fill up and we donā€™t hold spots!

JUNE 29, 2019 - 13TH ANNUAL EVENT
50 swimmers will start the race at the Golden Gate Bridge South Tower and finish at the Bay Bridge Alpha Tower
A 10k/6mi swim from the south tower of the Golden Gate Bridge to the Bay Bridge!
Curious about this race? Read more about it here!

B2B_regbanner-mid
Registered swimmers will receive an email 1-2 weeks prior to race day
confirming conditions, temperatures, times, locations, parking options,
etc. Passenger space, if available, will be made available for
registration and announced in that email as well. When the information
email has gone out, a link will be posted here.

This 10K (approx. 6 mi) race begins at the south tower of the Golden
Gate Bridge and finishes at the Bay Bridge. This legendary swim is
recommended for elite swimmers wanting to race between two landmark
bridges in the exciting bay waters! With stunning views of all San
Franciscoā€™s great landmarks, this is a swimming tour of a race if there
ever was one. You wonā€™t want to miss out on this San Francisco bay
adventure!

Swimmers will list their experience when they register and this
information will be heavily considered. Feel free to submit your pool or
open water mile times, or previous race results and experience, for
consideration before registering by contacting us. This swim is also
great practice for longer endurance swims such as Manhattan Island and
the English Channel.

Your registration is non-refundable. Please review our refund and rollover policies before registering.

Event Schedule
This information is subject to change. Registered swimmers will receive
an email 1-2 weeks prior to race day confirming conditions,
temperatures, times, locations, parking options, etc. Passenger space,
if available, will be made available for registration and announced in
that email as well. We cannot guarantee passenger space and any made
available is first come, first served. When the information email has
gone out, a link will be posted here.

June 28, 2019

4-7pm Mandatory pre-race day swim briefing at Sports Basement. Drop in any time between 4-7pm!
June 29, 2019 - RACE DAY

6:00am Meet at Fishermanā€™s Wharf at Jefferson and Jones Streets
6:40am Board the boat
7:00am Jump in the water. Finish line will be at the Alpha Tower of the
Bay Bridge just off the Embarcadero. Swimmers will board the boat again
after finishing to return to the wharf.
Venue: Fishermanā€™s Wharf near Castagnolaā€™s restaurant

Address:
Chuckyā€™s Pride Sport Fishing, 286 Jefferson St, San Francisco, California, 94133, United States

https://waterworldswim.com/swims-events/bridge-to-bridge/

Hello! The bay is currently a refreshing 54-56Ā°F. | Log in or Register | Join our club on Strava!
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Water World Swim
JUNE 29, 2019
50 SWIMMERS Ā· 6.2 MI FROM THE GOLDEN GATE TO THE BAY BRIDGE
This 10K (approx. 6.2 mi) race begins at the south tower of the Golden
Gate Bridge and finishes at the Bay Bridge. This legendary swim is
recommended for elite swimmers wanting to race between two landmark
bridges in the exciting bay waters! With stunning views of all San
Franciscoā€™s great landmarks - the bridges, the Presidio, Palace of Fine
Arts, Alcatraz, Fishermanā€™s Wharf, the Embarcadero - this is a swimming
tour of a race if there ever was one. You wonā€™t want to miss out on this
San Francisco bay adventure! This swim is with the current and also
great practice for longer endurance swims such as Manhattan Island and
the English Channel.

Swimmers will list their experience when they register and this
information will be heavily considered. Feel free to submit your pool or
open water mile times, or previous race results and experience, for
consideration before registering by contacting us.

REGISTER 2019
OUR 12TH ANNUAL EVENT
Join 50 swimmers in this 10K swim across San Francisco between the bridges.
A thrilling race and scenic citywide tour all in one!

COURSE RECORDS
MALE
Colum Lavelle Ā· 1:09:41 Ā· 2014

FEMALE
Golda Marcus Ā· 1:09:48 Ā· 2014
A TEST OF ENDURANCE
A beautiful bucket list item for endurance swimmers.
No wonder it fills up over 6 months in advance!

NOTE ON SWIMMERS UNDER 18
Safety is our priority in challenging waters! Participants must be at
least 12 years old to participate by signing up online. No children
under 7 are accepted. Children under 12 must be evaluated by a Water
World Swim coach in a private session for a non-refundable $95 fee and
must be registered at time of evaluation. The fee also covers an
accompanying coach in the water during the swim. Registration will be
refunded if the minor is deemed not suitable to participate.

If the under 12 minor is coming from out of town and is unable to be
assessed by Water World Swim, we require a certified coach to evaluate
the minor and contact us via email or written documentation certifying
their ability and recommending their participation. Out of town minors
under 12 must pay an additional $95 to have an accompanying coach in the
water.

Contact us about having your young swimmer join us!

July 2016 Bridge to Bridge - San Francisco, CA, USA
July 2016 Bridge to Bridge - San Francisco, CA, USA
July 2016 Bridge to Bridge - San Francisco, CA, USA
b2b17_4
RESULTS & PARTICIPANTS
Bridge to Bridge 10K 2019 (upcoming)
Bridge to Bridge 10K 2018
Bridge to Bridge 10K 2017
Bridge to Bridge 10K 2016
Bridge to Bridge 10K 2015
Bridge to Bridge 10K 2014
Bridge to Bridge 10K 2013
Bridge to Bridge 10K 2012
Bridge to Bridge 10K 2011
Bridge to Bridge 10K 2009
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https://waterworldswim.com/events/swim-around-the-rock-2019/

UpcomingSwim Around the Rock 2019
August 10, 2019
6:15 am - 10:15 am
Details Price Qty
2019 Pricing - Non-members $440.00 (USD) Select this ticket
2019 Pricing - Military $405.00 (USD) Select this ticket
The 2019 Pricing - WWS Members ($340.00 (USD)) price option is available
to members only. Please log in to select this price. On Sale There are
just 8 spaces left!
please do not enter anything in this input

THIS DATE IS SUBJECT TO COAST GUARD CONFIRMATION
This means this is the date we are planning on, but the Coast Guard
still needs to confirm it before itā€™s set in stone. The Coast Guard is a
busy place, and it can sometimes be months before they give us
approval. So how often do they not approve it? Very rarely, but if you
need to book travel or otherwise need absolute certainty, you might want
to wait. Just know the the swim might fill up and we donā€™t hold spots!

AUGUST 10, 2019 - 14TH ANNUAL EVENT
30 swimmers will start the race at St. Francis, swim around Alcatraz, and finish at Aquatic Park
A challenging 3.6 mile swim for very experienced open water competitors!
Curious about this race? Read more about it here!

sar_mid
Registered swimmers will receive an email 2-4 weeks prior to race day
confirming conditions, temperatures, times, locations, parking options,
etc. Passenger space, if available, will be made available for
registration and announced in that email as well. When the information
email has gone out, a link will be posted here.

Join us for this round trip Alcatraz swim! This swim is a great
challenge for fast swimmers that requires a strategic race plan to swim
the 3.6 mile course with tides and fast currents around Alcatraz. This
is also an excellent event to help prepare for longer open water
endurance competitions. Some of the best open water swimmers at the
national level compete in Swim Around The Rock.

This swim starts off the beach of St. Francis, and youā€™ll swim along
a fast and exciting current. But as you make your way clockwise around
Alcatraz, thatā€™s where the challenge steps up to the plate - youā€™ll have
to navigate not only around the prison, but through the currents as you
make your way to Aquatic Park. A challenge you wonā€™t forget for sure!

This swim is not for novices. This event is for experienced
open-water swimmers only. If you need advice, support, and coaching for
this swim, Water World Swim can help.

Your registration is non-refundable. Please review our refund and rollover policies before registering.

Event Schedule
This information is subject to change. Registered swimmers will receive
an email 1-2 weeks prior to race day confirming conditions,
temperatures, times, locations, parking options, etc. Passenger space,
if available, will be made available for registration and announced in
that email as well. We cannot guarantee passenger space and any made
available is first come, first served. When the information email has
gone out, a link will be posted here.

6:15 AM Meet at the Aquatic Park bleachers for check-in and
briefing. Park in the area and your belongings left at the bleachers
will be guarded by staff.
6:45 AM We will board a shuttle at the Maritime Museum (900 Beach St.)
to head to St. Francis. Limited spectators are welcome to come with so
they can watch you start! You can also bring belongings on the shuttle
and they will be returned to Aquatic Park for you.
7:30 AM Race starts, pending Coast Guard clearance!
7:45 AM Shuttle will head back to the Aquatic Park area along with any spectators, belongings, and staff.
We cannot wait if you are late! Sorry šŸ™
You will finish at Aquatic Park. On shore we will have snacks, refreshments, and an award ceremony.
Venue: Aquatic Park bleachers

Address:
499 Jefferson Street, San Francisco, California, 94109, United States

https://waterworldswim.com/events/golden-gate-bridge-to-st-francis-2018/

https://waterworldswim.com/swims-events/golden-gate-bridge/

https://waterworldswim.com/events/golden-gate-bridge-2019/

OutGolden Gate Bridge 2019
September 22, 2019
6:00 am - 9:00 am
Details Price Qty
2019 Pricing - Non-members $280.00 (USD) Sold Out
2019 Pricing - Military $245.00 (USD) Sold Out
The 2019 Pricing - WWS Members ($230.00 (USD)) price option is available
to members only. Please log in to select this price. Sold Out There are
just 0 spaces left!
please do not enter anything in this input
THIS DATE IS SUBJECT TO COAST GUARD CONFIRMATION
This means this is the date we are planning on, but the Coast Guard
still needs to confirm it before itā€™s set in stone. The Coast Guard is a
busy place, and it can sometimes be months before they give us
approval. So how often do they not approve it? Very rarely, but if you
need to book travel or otherwise need absolute certainty, you might want
to wait. Just know the the swim might fill up and we donā€™t hold spots!

SEPTEMBER 22, 2019 - 14TH ANNUAL EVENT
50 swimmers will start the race at the South Tower and finish at Fingerpoint Rock
A thrilling world class swim at a historic landmark for experienced swimmers!
Curious about this race? Read more about it here!

ggb_midRegistered swimmers will receive an email 1-2 weeks prior to
race day confirming conditions, temperatures, times, locations, parking
options, etc. Passenger space, if available, will be made available for
registration and announced in that email as well. When the information
email has gone out, a link will be posted here.

This 3K (approx. 1.15 mi) race begins at the ocean side of the south
tower of the Golden Gate Bridge near Ft. Point Beach and goes under the
Golden Gate Bridge past the north tower and finishes at Finger Point
Rock. This is a rare opportunity to swim one of the most thrilling open
water, world class competitions ever near a legendary historical
landmark with unique currents from the Pacific Ocean and the San
Francisco Bay.

This swim is not for novices. This event is for experienced
open-water swimmers only. You should be able to swim one mile
comfortably in a pool in under 40 minutes. If you need advice, support,
and coaching for this swim, Water World Swim can help. Feel free to
submit your pool or open water mile times, or previous race results, for
consideration before registering by contacting us.

Your registration is non-refundable. Please review our refund and rollover policies before registering.

Event Schedule
This information is subject to change. Registered swimmers will receive
an email 1-2 weeks prior to race day confirming conditions,
temperatures, times, locations, parking options, etc. Passenger space,
if available, will be made available for registration and announced in
that email as well. We cannot guarantee passenger space and any made
available is first come, first served. When the information email has
gone out, a link will be posted here.

6:00 am Meet at Fishermanā€™s Wharf at Jefferson and Jones Streets
6:45 am Board the boat
7:00 am Jump in the water. Finish line will be at Fingerpoint Rock.
Swimmers will board the boat again after finishing to return to the
wharf by 10:00am.
Venue: Fishermanā€™s Wharf near Castagnolaā€™s restaurant

Address:
Chuckyā€™s Pride Sport Fishing, 286 Jefferson St, San Francisco, California, 94133, United States

https://thealexatrust.org/index.php/event/english-channel-relays-2020/

GET IN TOUCH: fundraising@thealexatrust.org
SIGN IN / REGISTER 0 ITEMS - Ā£0.00 CHECKOUT
The Alexa Trust

Searchā€¦
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SUPPORT US
ONLINE STORE
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IN THE MEDIA
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Ā« All Events

ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020

ONLINE APPLICATION FORM
Application forms must be completed by 1st MARCH 2019 for teams to be announced mid-MARCH 2019.

PLEASE NOTE SUCCESSFUL APPLICANTS WILL BE REQUIRED TO SEND DEPOSIT BY THE 1st APRIL 2019

Your Name (required)

Your Surname (required)

Your Age (required)

Your Date of Birth (required) day, month and year, for example 14031982

Your Address (required)

Your Email (required)

Your Mobile Number (required)

NEXT OF KIN

Name (required)

Surname (required)

Address (required)

Your Telephone Number (required)

Please submit a short piece on your swimming experiences, both open water and pool swimming:
Time/Distance/Hours a Week/Swim Events

Please read the following:

TERMS & CONDITIONS

1. YOU CAN MAKE YOURSELF AVAILABLE ON DATES 11 - 19 JUNE 2020 AT SHORT NOTICE

2. YOU ARE HAPPY TO RAISE THE ADDITIONAL FUNDRAISING AMOUNT OF 350 POUNDS STERLING

3. YOU WILL BE REQUIRED TO HAVE A ā€œCHANNEL SWIMMING ASSOCIATIONā€
MEDICAL EXAMINATION BY YOUR GP DONE AT YOUR OWN COST IN 2020 BEFORE END
OF APRIL.

4. CLOSING DATE FOR APPLICATIONS IS 1st MARCH 2019

5. AFTER THIS DATE THE HOST WILL SELECT THE APPLICANTS THEY FEEL
ADEQUATE AND THE TEAM WILL THEN BE SELECTED RANDOMLY MID MARCH 2019

6. SUCCESSFUL APPLICANTS WILL HAVE UNTIL 1st APRIL 2019 TO SEND DEPOSIT THAT WILL GUARANTEE THEM A PLACE ON THE TEAM.

7. YOU WILL / CAN MEET CHANNEL SWIMMING ASSOCIATION PAPERWORK AND
DEPOSIT DEADLINES AS THIS WOULD INCUR EXTRA COSTS IF DEADLINES NOT
REACHED.
(paper work will be forwarded to you by us)

8. CANCELLATIONS /PULLING OUT WILL UNFORTUNATELY LOOSE THEIR DEPOSIT ANY TIME AFTER 1st APRIL 2019.
(we want swimmers to commit and give the reserves a chance to find
additional funds if cancellation/pulling out was/is getting closer to
the swim)

It will be up to the swimmer to do the relevant training needed to
comply with a 2-hour continuous swim in water 15 degrees or below
without wetsuit within a year of swim.
(failure to make this ā€œCHANNEL SWIMMING ASSOCIATIONā€ requirement will mean you lose your place on the team)

The Trust does not cover insurances/you will need to find your own cover at whatever level you feel fit to.

ALWAYS SWIM IN GROUPS/ALWAYS WITH A TOW FLOAT/BE AWARE OF TIDE TIMES AND TIDAL CHANGE/NEVER DIVE IN AT THE DEEP END

By submitting this application form I agree that I have:

a) provided The Alexa Trust with accurate and up to date PERSONAL INFORMATION (required)
Personal Information

b) read and fully understand the TERMS AND CONDITIONS above (required)
Terms & Conditions

c) looked at and agree to the PRICING STRUCTURE detailed in the link below (required)
Personal Information

For PRICING STRUCTURE please click HERE

To download & print APPLICATION FORM please click HERE

+ GOOGLE CALENDAR+ ICAL EXPORT
Details
Start:
June 11, 2020
End:
June 19, 2020
Event Category:
Open Water Swimming
Event Tags:
channel swimming association, charity, english channel, english channel
swim, fundraising, marathon swimmer, neonatal, Neonatal Unit, nicu, nnu,
open water swimming, parents in neonatal, Parents with babies in
Neonatal, premature babies, raising money, Sport, swim
Website:
http://www.thealexatrust.org
Organiser
Howard James
Email:
howard@thealexatrust.org
Website:
www.thealexatrust.org
Venue
Dover Marina
Kent United Kingdom
+ Google Map
Event Navigation
Ā« ENGLISH CHANNEL RELAYS 2019

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Darren has done so much fundraising for The Alexa Trust to date, we
really appreciate it. Super open water and mastā€¦ https://t.co/oUkW11oOXt
over a year ago
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now taking on the English Channel. Inpirationā€¦ https://t.co/EA3fAPrdkk
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two distances; 50 km and 100 km. All money rā€¦ https://t.co/VzQ2zi3FRU
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PARENTS FUEL FUND 2019
RELAYS APPAREL SPONSOR ā€“ THE WHITE HORSE, DOVER
ENGLISH CHANNEL RELAYS 2019 ā€“ TEAM ALEXA TRUST
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NEONATAL BREASTFEEDING SUPPORT APPEAL 2019
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GET IN TOUCH: fundraising@thealexatrust.org
SIGN IN / REGISTER 0 ITEMS - Ā£0.00 CHECKOUT
The Alexa Trust

Searchā€¦
HOME
TEAM ALEXA
PROJECTS
SUPPORT US
ONLINE STORE
NEWS & UPDATES
IN THE MEDIA
CONTACT US
Ā« All Events

ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020

ONLINE APPLICATION FORM
Application forms must be completed by 1st MARCH 2019 for teams to be announced mid-MARCH 2019.

PLEASE NOTE SUCCESSFUL APPLICANTS WILL BE REQUIRED TO SEND DEPOSIT BY THE 1st APRIL 2019

Your Name (required)
Jagatheesan

Your Surname (required)
Chandrasekharan

Your Age (required)
76

Your Date of Birth (required) day, month and year, for example 14031982
03-12-1942

Your Address (required)
668, 5A Main Road, 8th Cross, HAL III Stage, Bangalore, India

Your Email (required)
buddhasaid2us@gmail.com

Your Mobile Number (required)
9449260443

NEXT OF KIN

Name (required)
Navaneetham

Surname (required)
Chandrasekharan

Address (required)
668, 5A Main Road, 8th Cross, HAL III Stage, Bangalore, India

Your Telephone Number (required)
91-080-25203792

Please submit a short piece on your swimming experiences, both open water and pool swimming:
Time/Distance/Hours a Week/Swim Events

Participated in all State, South Zone , National Masters Swim meet
from Global Swim Centre at Bangalore, India. One Kilometer Ocean swim
meet at Sri Lanka.

Please read the following:

TERMS & CONDITIONS

1. YOU CAN MAKE YOURSELF AVAILABLE ON DATES 11 - 19 JUNE 2020 AT SHORT NOTICE

2. YOU ARE HAPPY TO RAISE THE ADDITIONAL FUNDRAISING AMOUNT OF 350 POUNDS STERLING

3. YOU WILL BE REQUIRED TO HAVE A ā€œCHANNEL SWIMMING ASSOCIATIONā€
MEDICAL EXAMINATION BY YOUR GP DONE AT YOUR OWN COST IN 2020 BEFORE END
OF APRIL.

4. CLOSING DATE FOR APPLICATIONS IS 1st MARCH 2019

5. AFTER THIS DATE THE HOST WILL SELECT THE APPLICANTS THEY FEEL
ADEQUATE AND THE TEAM WILL THEN BE SELECTED RANDOMLY MID MARCH 2019

6. SUCCESSFUL APPLICANTS WILL HAVE UNTIL 1st APRIL 2019 TO SEND DEPOSIT THAT WILL GUARANTEE THEM A PLACE ON THE TEAM.

7. YOU WILL / CAN MEET CHANNEL SWIMMING ASSOCIATION PAPERWORK AND
DEPOSIT DEADLINES AS THIS WOULD INCUR EXTRA COSTS IF DEADLINES NOT
REACHED.
(paper work will be forwarded to you by us)

8. CANCELLATIONS /PULLING OUT WILL UNFORTUNATELY LOOSE THEIR DEPOSIT ANY TIME AFTER 1st APRIL 2019.
(we want swimmers to commit and give the reserves a chance to find
additional funds if cancellation/pulling out was/is getting closer to
the swim)

It will be up to the swimmer to do the relevant training needed to
comply with a 2-hour continuous swim in water 15 degrees or below
without wetsuit within a year of swim.
(failure to make this ā€œCHANNEL SWIMMING ASSOCIATIONā€ requirement will mean you lose your place on the team)

The Trust does not cover insurances/you will need to find your own cover at whatever level you feel fit to.

ALWAYS SWIM IN GROUPS/ALWAYS WITH A TOW FLOAT/BE AWARE OF TIDE TIMES AND TIDAL CHANGE/NEVER DIVE IN AT THE DEEP END

By submitting this application form I agree that I have:

a) provided The Alexa Trust with accurate and up to date PERSONAL INFORMATION (required)
Personal Information

b) read and fully understand the TERMS AND CONDITIONS above (required)
Terms & Conditions

c) looked at and agree to the PRICING STRUCTURE detailed in the link below (required)
Personal Information

For PRICING STRUCTURE please click HERE

To download & print APPLICATION FORM please click HERE

+ GOOGLE CALENDAR+ ICAL EXPORT
Details
Start:
June 11, 2020
End:
June 19, 2020
Event Category:
Open Water Swimming
Event Tags:
channel swimming association, charity, english channel, english channel
swim, fundraising, marathon swimmer, neonatal, Neonatal Unit, nicu, nnu,
open water swimming, parents in neonatal, Parents with babies in
Neonatal, premature babies, raising money, Sport, swim
Website:
http://www.thealexatrust.org
Organiser
Howard James
Email:
howard@thealexatrust.org
Website:
www.thealexatrust.org
Venue
Dover Marina
Kent United Kingdom
+ Google Map
Event Navigation
Ā« ENGLISH CHANNEL RELAYS 2019

Searchā€¦

RECENT POSTS
PARENTS FUEL FUND 2019
CATEGORIES
Cycle
Donations
Fundraising
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LESSON 2967 Fri 20 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHAā€™S OWN WORDS Mahāsatipaį¹­į¹­hāna Sutta ā€” Attendance on awareness ā€” [ mahā+satipaį¹­į¹­hāna ] from Analytic Insight Net -Free Online Tipiį¹­aka Law Research & Practice Universityā€Øinā€Ø112 CLASSICAL LANGUAGES Paį¹­isambhidā Jāla-Abaddha Paripanti Tipiį¹­aka nÄ«ti Anvesanā ca Paricaya Nikhilavijjālaya ca ƱātibhÅ«ta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seį¹­į¹­haganthāyatta Bhās through http://sarvajan.ambedkar.org https://www.tipitaka.org/stp-pali-eng-parallel.shtml
Filed under: General
Posted by: site admin @ 9:23 pm

LESSON 2967 Fri 20 Apr 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness
Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for
welfare, happiness and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHAā€™S OWN WORDS Mahāsatipaį¹­į¹­hāna Sutta ā€”
Attendance on awareness ā€” [ mahā+satipaį¹­į¹­hāna ] from Analytic Insight
Net -Free Online Tipiį¹­aka Law Research & Practice Universityā€Øinā€Ø112
CLASSICAL LANGUAGES
Paį¹­isambhidā Jāla-Abaddha Paripanti Tipiį¹­aka nÄ«ti Anvesanā ca Paricaya
Nikhilavijjālaya ca ƱātibhÅ«ta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seį¹­į¹­haganthāyatta Bhās through
http://sarvajan.ambedkar.org

https://www.tipitaka.org/stp-pali-eng-parallel.shtml

Home > English Publications > Mahāsatipaį¹­į¹­hāna Sutta
Mahāsatipaį¹­į¹­hāna
Sutta
The Great Discourse
on the Establishing of Awareness
Visayasūcī
Contents
Note on the Pronunciation of Pāli
Vedanā in the Practice of Satipaį¹­į¹­hāna

Mahāsatipaį¹­į¹­hāna Sutta

The Great Discourse on the Establishing of Awareness

1. Uddeso

1. Introduction

2. Kāyānupassanā

2. The Observation of Body

A. Ānāpānapabbaį¹ƒ

B. Iriyāpathapabbaį¹ƒ

C. Sampajānapabbaį¹ƒ

D. Paį¹­ikÅ«lamanasikārapabbaį¹ƒ

E. Dhātumanasikārapabbaį¹ƒ

F. Navasivathikapabbaį¹ƒ

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. Vedanānupassanā

3. The Observation of Sensations

4. Cittānupassanā

4. The Observation of Mind

5. Dhammānupassanā

5. The Observation of Mental Contents

A. NÄ«varaį¹‡apabbaį¹ƒ

B. Khandhapabbaį¹ƒ

C. Āyatanapabbaį¹ƒ

D. Bojjhaį¹…gapabbaį¹ƒ

E. Saccapabbaį¹ƒ

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. Satipaį¹­į¹­hānabhāvanānisaį¹ƒso

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 Pāli
Pāli was a spoken language of northern India in the time of Gotama the
Buddha. It was written in the Brāhmī script in India in the time of
Emperor Aśoka 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, ā, i, ī, u, ū, e, o

Consonants:

Velar: k kh g gh į¹…

Palatal: c ch j jh Ʊ

Retroflex: į¹­ į¹­h įø įøh į¹‡

Dental: t th d dh n

Labial: p ph b bh m

Miscellaneous: y, r, l, v, s, h, įø·, į¹ƒ

The vowels a, i, u are short; ā, ī, ū are long; e and o are
pronounced long except before double consonants: deva, mettā; loka,
phoį¹­į¹­habbā.

a is pronounced like ā€˜aā€™ in ā€˜aboutā€™; ā like ā€˜aā€™ in ā€˜fatherā€™;

i is pronounced like ā€˜iā€™ in ā€˜mintā€™; Ä« like ā€˜eeā€™ in ā€˜seeā€™;

u is pronounced like ā€˜uā€™ in ā€˜putā€™; Å« like ā€˜ooā€™ in ā€˜poolā€™.

The consonant c is pronounced as in the ā€˜chā€™ in ā€˜churchā€™. All the
aspirated consonants are pronounced with an audible expulsion of breath
following the normal unaspirated sound. Therefore th is not as in
ā€˜threeā€™ but more like the sound in ā€˜Thailandā€™, and ph is not as in
ā€˜photoā€™ but rather is pronounced ā€˜pā€™ accompanied by an expulsion of
breath.

The retroflex consonants, į¹­, į¹­h, įø, įøh, 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 ā€˜Ć±ā€™, as in seƱor.
The velar nasal, į¹…, is pronounced like ā€˜ngā€™ in ā€˜singerā€™ but occurs only
with the other consonants in its group: į¹…k, į¹…kh,į¹…g, į¹…gh. The
pronunciation of į¹ƒ is similar to į¹… but occurs most commonly as a
terminal nasalization: ā€˜evaį¹ƒ me sutaį¹ƒā€™. The Pāli v is a soft ā€˜vā€™ or ā€˜wā€™
and įø·, produced with the tongue retroflexed, is almost a combined ā€˜rlā€™
sound.

Vedanā in the Practice of Satipaį¹­į¹­hāna
Vipassana Research Institute

The practice of the four-fold satipaį¹­į¹­hāna, the establishing of
awareness, was highly praised by the Buddha in the suttas. Mentioning
its importance in the Mahāsatipaį¹­į¹­hāna Sutta, the Buddha called it
ekāyano 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 nibbāna (liberation).1

In this sutta, the Buddha presented a practical method for
developing self-knowledge by means of kāyānupassanā (observation of the
body), vedanānupassanā (observation of sensations), cittānupassanā
(observation of the mind), and dhammānupassanā (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 vedanā (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:

Vedanā-samosaraį¹‡Ä sabbe dhammā.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 vedanā:

Sukhā vedanā - pleasant sensations
Dukkhā vedanā - unpleasant sensations
Somanassa vedanā - pleasant mental feeling
Domanassa vedanā - unpleasant mental feeling
Adukkhamasukhā vedanā - neither unpleasant nor pleasant sensations.
In all references to vedanā in the Satipaį¹­į¹­hāna Sutta the Buddha speaks
of sukhā vedanā, dukkhā vedanā, i.e., the body sensations; or
adukkhamasukhā vedanā, 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 (nibbāna) by means of
ā€œstrong dependence conditionā€ (upanissaya-paccayena paccayo), i.e., the
nearest dependent condition for our liberation. This fact is succinctly
highlighted in the Paį¹­į¹­hāna, the seventh text of Abhidhamma Piį¹­aka under
the Pakatūpanissaya, where it is stated:

Kāyikaį¹ƒ sukhaį¹ƒ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.

Kāyikaį¹ƒ dukkhaį¹ƒ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.

Utu kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.

Bhojanaį¹ƒ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.

Senāsanaį¹ƒ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.4

Pleasant body sensation is related to pleasant sensation of the
body, unpleasant sensation of the body, and attainment of fruition
(nibbāna) 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 vedanā,
sensation, is on the path of liberation. The pleasant and unpleasant
body sensations, the surrounding environment (utu), the food we eat
(bhojanaį¹ƒ), and the sleeping and sitting position, the mattress or
cushions used, etc. (senāsanaį¹ƒ) are all responsible for ongoing body
sensations of one type or another. When the sensations are experienced
properly, as the Buddha explained in Mahāsatipaį¹­į¹­hāna 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 satipaį¹­į¹­hāna. In order that the
observation be complete, we must experience every facet, which we can
only do by means of vedanā. 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: vedanā. Whenever we
encounter an object through the five physical senses or the mind, a
sensation arises; and based on the sensation, taį¹‡hā (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
(paį¹­iccasamuppāda) that the Buddha expressed his profound discovery:

Saįø·Äyatana-paccayā phasso
Phassa-paccayā vedanā
Vedanā-paccayā taį¹‡hā.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 vedanā is absolutely
essential to understand the interaction between mind and matter within
ourselves, the same understanding of vedanā 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 vedanā.
However, the crux of the Buddhaā€™s teaching is the necessity of
understanding the truth not merely at the intellectual level, but by
direct experience. For this reason vedanā is defined as follows:

Yā vedeti ti vedanā, sā vediyati lakkhaį¹‡Ä, anubhavanarasāā€¦6

That which feels the object is vedanā; 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-lakkhaį¹‡Ä (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 Udāna he said:

AniccasaƱƱino hi, Meghiya, anattasaƱƱā saį¹‡į¹­hāti, anattasaƱƱī asmimānasamugghātaį¹ƒ pāpuį¹‡Äti diį¹­į¹­heva dhamme nibbānaį¹ƒ.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
nibbāna.

Therefore, in the practice of satipaį¹­į¹­hāna, 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 vipassanā.
The practice of Vipassana is the same as the practice of satipaį¹­į¹­hāna.

The Mahāsatipaį¹­į¹­hāna 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 vedanānupassanā,
cittānupassanā and dhammānupassanā. 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 kāyānupassanā but also
at the end of vedanānupassanā, cittānupassanā and each section of
dhammānupassanā. They are:

Samudaya-dhammānupassī vā viharati.
Vaya-dhammānupassī vā viharati.
Samudaya-vaya-dhammānupassī vā 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 satipaį¹­į¹­hāna.
Unless these three levels of anicca are experienced, we will not develop
paƱƱā (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 satipaį¹­į¹­hānā we have to develop
the constant thorough understanding of impermanence which in Pāli is
known as sampajaƱƱa.

SampajaƱƱa has been often misunderstood. In the colloquial language
of the day, it also had the meaning of ā€œknowingly.ā€ For example, the
Buddha has spoken of sampajānamusā bhāsitā,9 and sampajāna musāvāda10
which means ā€œconsciously, or knowingly, to speak falsely.ā€ This
superficial meaning of the term is sufficient in an ordinary context.
But whenever the Buddha speaks of vipassanā, of the practice leading to
purification, to nibbāna, as here in this sutta, then sampajaƱƱa has a
specific, technical significance.

To remain sampajāno (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-dhammā (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 yathābhÅ«ta-Ʊāį¹‡a-dassana 12
(experiential knowledge of the reality as it is). Here the observation
of vedanā plays its vital role, because with vedanā 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 vedanā, wherein all four facets of our being are
included.

It is for this reason that the three essential qualities - to remain
ātāpī (ardent), sampajāno, and satimā (aware) - are invariably repeated
for each of the four satipaį¹­į¹­hānas. And as the Buddha explained,
sampajaƱƱa is observing the arising and passing away of vedanā.13 Hence
the part played by vedanā in the practice of satipaį¹­į¹­hāna should not be
ignored or this practice of satipaį¹­į¹­hāna will not be complete.

In the words of the Buddha:

Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Imā kho, bhikkhave, tisso vedanā. Imāsaį¹ƒ kho, bhikkhave, tissannaį¹ƒ vedanānaį¹ƒ pariƱƱāya cattāro satipaį¹­į¹­hānā bhāvetabbā.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 satipaį¹­į¹­hānā for the
complete understanding of these three sensations.

The practice of satipaį¹­į¹­hāna, 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. Dīgha-nikāya: VRI II. 373; PTS II. 290

2. Loc. cit.

3. Aį¹…guttara-nikāya, VRI II, 58; PTS V, 107

4. Paį¹­į¹­hāna, Vol. I, Kusalatika: VRI, 324

5. Vinaya, Mahāvagga: 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 anubhavanarasā, the commentator is
pointing to the fact that the essence of experience itself is vedanā,
the sensations on the body.

7. Udāna: VRI, 31; PTS, 37

8. Dīgha-nikāya: VRI II. 374-404; PTS II. 292-314

9. DÄ«gha-nikāya: VRI III. 62; PTS III 45. Aį¹…guttara-nikāya : VRI I, Tikanipāta, 28; PTS I. 128

10. Vinaya, Pācittiya: VRI, 3; PTS 2

11. Majjhima-nikāya: VRI I. 455; PTS I. 295; Saį¹ƒyutta-nikāya: VRI III. 512, 823 ff., 839 ff.; PTS V. 217, 264ff., 286 ff.

12. Aį¹…guttara-nikāya: VRI II, PaƱcakanipāta, 24, 168, Sattakanipāta,
65, VRI III, Aį¹­į¹­hakanipāta, 81; PTS III, 19, 200; IV, 99, 336

13. Saį¹ƒyutta-nikāya: VRI III. 401; PTS V. 180

14. Ibid.: VRI III. 415; PTS V. 180

_____________________________

Note: Pāli references are from the Chaį¹­į¹­ha Saį¹…gāyana 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

Sammāsambuddhassa

Mahāsatipaį¹­į¹­hāna Sutta
The Great Discourse on the Establishing of Awareness
Evaį¹ƒ me sutaį¹ƒ.

Ekaį¹ƒ samayaį¹ƒ bhagavā kurÅ«su viharati kammāsadhammaį¹ƒ nāma kurÅ«naį¹ƒ
nigamo. Tatra kho bhagavā bhikkhÅ« āmantesi, ā€˜Bhikkhavoā€™1 ti. ā€˜Bhaddanteā€™
ti te bhikkhÅ« bhagavato paccassosuį¹ƒ. Bhagavā etadavoca:

Thus have I heard:

At one time the Enlightened One was staying among the Kurus at
Kammāsadhamma, a market town of the Kuru people. There the Enlightened
One addressed the monks thus: ā€œMonks,ā€1 and they replied, ā€œVenerable
Sir!ā€ Then the Enlightened One spoke as follows:

1. Uddeso

1. Introduction

Ekāyano ayaį¹ƒ, bhikkhave, maggo sattānaį¹ƒ visuddhiyā, sokaparidevānaį¹ƒ
samatikkamāya, dukkhadomanassānaį¹ƒ atthaį¹…gamāya, Ʊāyassa adhigamāya,
nibbānassa sacchikiriyāya, yadidaį¹ƒ cattāro satipaį¹­į¹­hānā.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 nibbāna: that is to say, the fourfold establishing of
awareness.2

Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati
ātāpÄ« sampajāno3 satimā, vineyya loke abhijjhādomanassaį¹ƒ. Vedanāsu
vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhādomanassaį¹ƒ. Citte cittānupassÄ« viharati ātāpÄ« sampajāno satimā,
vineyya loke abhijjhādomanassaį¹ƒ. Dhammesu dhammānupassÄ« viharati ātāpÄ«
sampajāno satimā, vineyya loke abhijjhādomanassaį¹ƒ.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. Kāyānupassanā

2. The Observation of Body

A. Ānāpānapabbaį¹ƒ

A. Section on Respiration

Kathaį¹ƒ ca pana, bhikkhave, bhikkhu kāye kāyānupassÄ« viharati?

And how, monks, does a monk dwell observing body in body?

Idha, bhikkhave, bhikkhu araƱƱagato vā rukkhamÅ«lagato vā
suƱƱāgāragato vā nisÄ«dati pallaį¹…kaį¹ƒ ābhujitvā, ujuį¹ƒ kāyaį¹ƒ paį¹‡idhāya,
parimukhaį¹ƒ satiį¹ƒ upaį¹­į¹­hapetvā. So sato va assasati, sato va passasati.
DÄ«ghaį¹ƒ vā assasanto ā€˜dÄ«ghaį¹ƒ assasāmÄ«ā€™ ti pajānāti,5 dÄ«ghaį¹ƒ vā passasanto
ā€˜dÄ«ghaį¹ƒ passasāmÄ«ā€™ ti pajānāti. Rassaį¹ƒ vā assasanto ā€˜rassaį¹ƒ assasāmÄ«ā€™
ti pajānāti, rassaį¹ƒ vā passasanto ā€˜rassaį¹ƒ passasāmÄ«ā€™ ti pajānāti.
ā€˜Sabbakāyapaį¹­isaį¹ƒvedÄ« assasissāmÄ«ā€™ ti sikkhati, ā€˜sabbakāyapaį¹­isaį¹ƒvedÄ«
passasissāmÄ«ā€™ ti sikkhati. ā€˜Passambhayaį¹ƒ kāyasaį¹…khāraį¹ƒ assasissāmÄ«ā€™ ti
sikkhati, ā€˜passambhayaį¹ƒ kāyasaį¹…khāraį¹ƒ passasissāmÄ«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 ā€œI am breathing in a deep
breath.ā€ Breathing out a deep breath, he understands properly: ā€œI am
breathing out a deep breath.ā€ Breathing in a shallow breath, he
understands properly: ā€œI am breathing in a shallow breath.ā€ Breathing
out a shallow breath, he understands properly: ā€œI am breathing out a
shallow breath.ā€ In this way he trains himself: ā€œFeeling the whole body,
I shall breathe in.ā€ ā€œFeeling the whole body, I shall breathe out,ā€
thus he trains himself. ā€œWith the bodily activities calmed, I shall
breathe in,ā€ thus he trains himself. ā€œWith the bodily activities calmed,
I shall breathe out,ā€ thus he trains himself.

Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā
dÄ«ghaį¹ƒ vā aƱchanto ā€˜dÄ«ghaį¹ƒ aƱchāmÄ«ā€™ ti pajānāti, rassaį¹ƒ vā aƱchanto
ā€˜rassaį¹ƒ aƱchāmÄ«ā€™ ti pajānāti. Evameva kho, bhikkhave, bhikkhu dÄ«ghaį¹ƒ vā
assasanto ā€˜dÄ«ghaį¹ƒ assasāmÄ«ā€™ ti pajānāti, dÄ«ghaį¹ƒ vā passasanto ā€˜dÄ«ghaį¹ƒ
passasāmÄ«ā€™ ti pajānāti, rassaį¹ƒ vā assasanto ā€˜rassaį¹ƒ assasāmÄ«ā€™ ti
pajānāti, rassaį¹ƒ vā passasanto ā€˜rassaį¹ƒ passasāmÄ«ā€™ ti pajānāti.
ā€˜Sabbakāyapaį¹­isaį¹ƒvedÄ« assasissāmÄ«ā€™ ti sikkhati, ā€˜sabbakāyapaį¹­isaį¹ƒvedÄ«
passasissāmÄ«ā€™ ti sikkhati, ā€˜passambhayaį¹ƒ kāyasaį¹…khāraį¹ƒ assasissāmÄ«ā€™ ti
sikkhati, ā€˜passambhayaį¹ƒ kāyasaį¹…khāraį¹ƒ passasissāmÄ«ā€™ ti sikkhati.

Just as a skilful turner or a turnerā€™s apprentice, while making a
long turn understands properly: ā€œI am making a long turn,ā€ and while
making a short turn, understands properly: ā€œI am making a short turn,ā€
just so, the monk, breathing in a deep breath, understands properly: ā€œI
am breathing in a deep breath.ā€ Breathing in a shallow breath, he
understands properly: ā€œI am breathing in a shallow breath.ā€ Breathing
out a deep breath, he understands properly: ā€œI am breathing out a deep
breath.ā€ Breathing out a shallow breath, he understands properly: ā€œI am
breathing out a shallow breath.ā€ In this way he trains himself: ā€œFeeling
the whole body, I shall breathe in.ā€ ā€œFeeling the whole body, I shall
breathe out,ā€ thus he trains himself. ā€œWith the bodily activities
calmed, I shall breathe in,ā€ thus he trains himself. ā€œWith the bodily
activities calmed, I shall breathe out,ā€ thus he trains himself.

Iti6 ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā7 vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™8 ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva
Ʊāį¹‡amattāya paį¹­issatimattāya9 anissito ca viharati, na ca kiƱci loke
upādiyati. Evaį¹ƒ pi kho, bhikkhave, bhikkhu kāye kāyānupassÄ« 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:
ā€œThis is body!ā€8 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. Iriyāpathapabbaį¹ƒ

B. Section on Postures

Puna caparaį¹ƒ, bhikkhave, bhikkhu gacchanto vā ā€˜gacchāmÄ«ā€™ ti
pajānāti, į¹­hito vā ā€˜į¹­hitomhÄ«ā€™ ti pajānāti, nisinno vā ā€˜nisinnomhÄ«ā€™ ti
pajānāti, sayāno vā ā€˜sayānomhÄ«ā€™ ti pajānāti. Yathā yathā vā panassa kāyo
paį¹‡ihito hoti, tathā tathā naį¹ƒ pajānāti.10

Again, monks, a monk while he is walking, understands properly: ā€œI
am walkingā€; while he is standing, he understands properly: ā€œI am
standingā€; while he is sitting, he understands properly: ā€œI am sittingā€;
while he is lying down, he understands properly: ā€œI am lying down.ā€ In
whichever position he disposes his body, he understands it properly.10

Iti ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva Ʊāį¹‡amattāya
paį¹­issatimattāya anissito ca viharati, na ca kiƱci loke upādiyati. Evaį¹ƒ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī 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:
ā€œThis 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. Sampajānapabbaį¹ƒ

C. Section on Constant Thorough Understanding of Impermanence

Puna caparaį¹ƒ, bhikkhave, bhikkhu abhikkante paį¹­ikkante sampajānakārÄ«
hoti,11 ālokite vilokite sampajānakārī hoti, samiƱjite pasārite
sampajānakārÄ« hoti, saį¹…ghāį¹­ipattacÄ«varadhāraį¹‡e sampajānakārÄ« hoti, asite
pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme
sampajānakārÄ« hoti, gate į¹­hite nisinne sutte jāgarite bhāsite tuį¹‡hÄ«bhāve
sampajānakārī 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 ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva Ʊāį¹‡amattāya
paį¹­issatimattāya anissito ca viharati, na ca kiƱci loke upādiyati. Evaį¹ƒ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī 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:
ā€œThis 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«lamanasikārapabbaį¹ƒ

D. Section on Reflections on Repulsiveness

Puna caparaį¹ƒ, bhikkhave, bhikkhu imameva kāyaį¹ƒ, uddhaį¹ƒ pādatalā adho
kesamatthakā, tacapariyantaį¹ƒ pÅ«raį¹ƒ nānappakārassa asucino
paccavekkhati: ā€˜Atthi imasmiį¹ƒ kāye kesā lomā nakhā dantā taco maį¹ƒsaį¹ƒ
nhāru aį¹­į¹­hi aį¹­į¹­himiƱjaį¹ƒ vakkaį¹ƒ hadayaį¹ƒ yakanaį¹ƒ kilomakaį¹ƒ pihakaį¹ƒ
papphāsaį¹ƒ antaį¹ƒ antaguį¹‡aį¹ƒ udariyaį¹ƒ karÄ«saį¹ƒ pittaį¹ƒ semhaį¹ƒ pubbo lohitaį¹ƒ
sedo medo assu vasā kheįø·o siį¹…ghāį¹‡ikā lasikā muttaį¹ƒā€™ 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: ā€œIn
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€

Seyyathāpi, bhikkhave, ubhatomukhā putoįø·i pÅ«rā nānāvihitassa
dhaƱƱassa, seyyathidaį¹ƒ sālÄ«naį¹ƒ vÄ«hÄ«naį¹ƒ muggānaį¹ƒ māsānaį¹ƒ tilānaį¹ƒ
taį¹‡įøulānaį¹ƒ. Tamenaį¹ƒ cakkhumā puriso muƱcitvā paccavekkheyya: ā€˜Ime sālÄ«
ime vÄ«hÄ«, ime muggā, ime māsā, ime tilā, ime taį¹‡įøulāā€™ ti; evameva kho,
bhikkhave, bhikkhu imameva kāyaį¹ƒ, uddhaį¹ƒ pādatalā adho kesamatthakā,
tacapariyantaį¹ƒ pÅ«raį¹ƒ nānappakārassa asucino paccavekkhati: ā€˜Atthi
imasmiį¹ƒ kāye kesā lomā nakhā dantā taco maį¹ƒsaį¹ƒ nhāru aį¹­į¹­hi aį¹­į¹­himiƱjaį¹ƒ
vakkaį¹ƒ hadayaį¹ƒ yakanaį¹ƒ kilomakaį¹ƒ pihakaį¹ƒ papphāsaį¹ƒ antaį¹ƒ antaguį¹‡aį¹ƒ
udariyaį¹ƒ karÄ«saį¹ƒ pittaį¹ƒ semhaį¹ƒ pubbo lohitaį¹ƒ sedo medo assu vasā kheįø·o
siį¹…ghāį¹‡ikā lasikā muttaį¹ƒā€™ 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: ā€œThis 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: ā€œIn 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 ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva Ʊāį¹‡amattāya
paį¹­issatimattāya anissito ca viharati, na ca kiƱci loke upādiyati. Evaį¹ƒ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī 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:
ā€œThis 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. Dhātumanasikārapabbaį¹ƒ

E. Section on the Reflections on the Material Elements

Puna caparaį¹ƒ, bhikkhave, bhikkhu imameva kāyaį¹ƒ yathāį¹­hitaį¹ƒ
yathāpaį¹‡ihitaį¹ƒ dhātuso paccavekkhati: ā€˜Atthi imasmiį¹ƒ kāye pathavÄ«dhātu
āpodhātu tejodhātu vāyodhātÅ«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: ā€œIn this body, there is the earth-element, the
water-element, the fire-element and the air-element.ā€

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsÄ« vā gāviį¹ƒ
vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; evameva kho,
bhikkhave, bhikkhu imameva kāyaį¹ƒ yathāį¹­hitaį¹ƒ yathāpaį¹‡ihitaį¹ƒ dhātuso
paccavekkhati: ā€˜Atthi imasmiį¹ƒ kāye pathavÄ«dhātu āpodhātu tejodhātu
vāyodhātÅ«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: ā€œIn this body, there is the
earth-element, the water-element, the fire-element and the air-element.ā€

Iti ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva Ʊāį¹‡amattāya
paį¹­issatimattāya anissito ca viharati, na ca kiƱci loke upādiyati. Evaį¹ƒ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī 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:
ā€œThis 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. Navasivathikapabbaį¹ƒ

F. Section on the Nine Charnel-ground Observations

Puna caparaį¹ƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raį¹ƒ
sivathikāya chaįøįøitaį¹ƒ ekāhamataį¹ƒ vā dvÄ«hamataį¹ƒ vā tÄ«hamataį¹ƒ vā
uddhumātakaį¹ƒ vinÄ«lakaį¹ƒ vipubbakajātaį¹ƒ. So imameva kāyaį¹ƒ upasaį¹ƒharati:
ā€˜ayaį¹ƒ pi kho kāyo evaį¹ƒdhammo evaį¹ƒbhāvÄ« evaį¹ƒanatÄ«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: ā€œIndeed, this body is
of the same nature, it will become like that and cannot escape it.ā€

Iti ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva Ʊāį¹‡amattāya
paį¹­issatimattāya anissito ca viharati, na ca kiƱci loke upādiyati. Evaį¹ƒ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī 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:
ā€œThis 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 caparaį¹ƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raį¹ƒ
sivathikāya chaįøįøitaį¹ƒ kākehi vā khajjamānaį¹ƒ kulalehi vā khajjamānaį¹ƒ
gijjhehi vā khajjamānaį¹ƒ kaį¹…kehi vā khajjamānaį¹ƒ sunakhehi vā khajjamānaį¹ƒ
byagghehi vā khajjamānaį¹ƒ dÄ«pÄ«hi vā khajjamānaį¹ƒ siį¹…gālehi vā khajjamānaį¹ƒ
vividhehi vā pāį¹‡akajātehi khajjamānaį¹ƒ. So imameva kāyaį¹ƒ upasaį¹ƒharati:
ā€˜ayaį¹ƒ pi kho kāyo evaį¹ƒdhammo evaį¹ƒbhāvÄ« evaį¹ƒanatÄ«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: ā€œIndeed, this body is of the same nature, it will become
like that and cannot escape it.ā€

Iti ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva Ʊāį¹‡amattāya
paį¹­issatimattāya anissito ca viharati, na ca kiƱci loke upādiyati. Evaį¹ƒ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī 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:
ā€œThis 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 caparaį¹ƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raį¹ƒ
sivathikāya chaįøįøitaį¹ƒ aį¹­į¹­hikasaį¹…khalikaį¹ƒ samaį¹ƒsalohitaį¹ƒ nhārusambandhaį¹ƒ.
So imameva kāyaį¹ƒ upasaį¹ƒharati: ā€˜ayaį¹ƒ pi kho kāyo evaį¹ƒdhammo evaį¹ƒbhāvÄ«
evaį¹ƒanatÄ«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: ā€œIndeed, this body is of the same nature, it will become
like that and cannot escape it.ā€

Iti ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva Ʊāį¹‡amattāya
paį¹­issatimattāya anissito ca viharati, na ca kiƱci loke upādiyati. Evaį¹ƒ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī 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:
ā€œThis 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 caparaį¹ƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raį¹ƒ
sivathikāya chaįøįøitaį¹ƒ aį¹­į¹­hikasaį¹…khalikaį¹ƒ nimaį¹ƒsalohitamakkhitaį¹ƒ
nhārusambandhaį¹ƒ. So imameva kāyaį¹ƒ upasaį¹ƒharati: ā€˜ayaį¹ƒ pi kho kāyo
evaį¹ƒdhammo evaį¹ƒbhāvÄ« evaį¹ƒanatÄ«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: ā€œIndeed, this body is of the same nature, it will become
like that and cannot escape it.ā€

Iti ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva Ʊāį¹‡amattāya
paį¹­issatimattāya anissito ca viharati, na ca kiƱci loke upādiyati. Evaį¹ƒ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī 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:
ā€œThis 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 caparaį¹ƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raį¹ƒ
sivathikāya chaįøįøitaį¹ƒ aį¹­į¹­hikasaį¹…khalikaį¹ƒ apagatamaį¹ƒsalohitaį¹ƒ
nhārusambandhaį¹ƒ. So imameva kāyaį¹ƒ upasaį¹ƒharati: ā€˜ayaį¹ƒ pi kho kāyo
evaį¹ƒdhammo evaį¹ƒbhāvÄ« evaį¹ƒanatÄ«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:
ā€œIndeed, this body is of the same nature, it will become like that and
cannot escape it.ā€

Iti ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva Ʊāį¹‡amattāya
paį¹­issatimattāya anissito ca viharati, na ca kiƱci loke upādiyati. Evaį¹ƒ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī 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:
ā€œThis 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 caparaį¹ƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raį¹ƒ
sivathikāya chaįøįøitaį¹ƒ aį¹­į¹­hikāni apagatasambandhāni disā vidisā
vikkhittāni, aƱƱena hatthaį¹­į¹­hikaį¹ƒ aƱƱena pādaį¹­į¹­hikaį¹ƒ aƱƱena
gopphakaį¹­į¹­hikaį¹ƒ aƱƱena jaį¹…ghaį¹­į¹­hikaį¹ƒ aƱƱena Å«ruį¹­į¹­hikaį¹ƒ aƱƱena
kaį¹­iį¹­į¹­hikaį¹ƒ aƱƱena phāsukaį¹­į¹­hikaį¹ƒ aƱƱena piį¹­į¹­hiį¹­į¹­hikaį¹ƒ aƱƱena
khandhaį¹­į¹­hikaį¹ƒ aƱƱena gÄ«vaį¹­į¹­hikaį¹ƒ aƱƱena hanukaį¹­į¹­hikaį¹ƒ aƱƱena
dantaį¹­į¹­hikaį¹ƒ aƱƱena sÄ«sakaį¹­Ähaį¹ƒ. So imameva kāyaį¹ƒ upasaį¹ƒharati: ā€˜ayaį¹ƒ pi
kho kāyo evaį¹ƒdhammo evaį¹ƒbhāvÄ« evaį¹ƒanatÄ«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: ā€œIndeed, this
body is of the same nature, it will become like that and cannot escape
it.ā€

Iti ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva Ʊāį¹‡amattāya
paį¹­issatimattāya anissito ca viharati, na ca kiƱci loke upādiyati. Evaį¹ƒ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī 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:
ā€œThis 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 caparaį¹ƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raį¹ƒ
sivathikāya chaįøįøitaį¹ƒ aį¹­į¹­hikāni setāni saį¹…khavaį¹‡į¹‡apaį¹­ibhāgāni. So
imameva kāyaį¹ƒ upasaį¹ƒharati: ā€˜ayaį¹ƒ pi kho kāyo evaį¹ƒdhammo evaį¹ƒbhāvÄ«
evaį¹ƒanatÄ«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: ā€œIndeed, this body is of the same
nature, it will become like that and cannot escape it.ā€

Iti ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva Ʊāį¹‡amattāya
paį¹­issatimattāya anissito ca viharati, na ca kiƱci loke upādiyati. Evaį¹ƒ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī 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:
ā€œThis 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 caparaį¹ƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raį¹ƒ
sivathikāya chaįøįøitaį¹ƒ aį¹­į¹­hikāni puƱjakitāni terovassikāni. So imameva
kāyaį¹ƒ upasaį¹ƒharati: ā€˜ayaį¹ƒ pi kho kāyo evaį¹ƒdhammo evaį¹ƒbhāvÄ« evaį¹ƒanatÄ«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: ā€œIndeed, this body is
of the same nature, it will become like that and cannot escape it.ā€

Iti ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva Ʊāį¹‡amattāya
paį¹­issatimattāya anissito ca viharati, na ca kiƱci loke upādiyati. Evaį¹ƒ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī 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:
ā€œThis 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 caparaį¹ƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raį¹ƒ
sivathikāya chaįøįøitaį¹ƒ aį¹­į¹­hikāni pÅ«tÄ«ni cuį¹‡į¹‡akajātāni. So imameva kāyaį¹ƒ
upasaį¹ƒharati: ā€˜ayaį¹ƒ pi kho kāyo evaį¹ƒdhammo evaį¹ƒbhāvÄ« evaį¹ƒanatÄ«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: ā€œIndeed, this body is of the same nature,
it will become like that and cannot escape it.ā€

Iti ajjhattaį¹ƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati,
samudayadhammānupassÄ« vā kāyasmiį¹ƒ viharati, vayadhammānupassÄ« vā
kāyasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā kāyasmiį¹ƒ viharati,
ā€˜atthi kāyoā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti. Yāvadeva Ʊāį¹‡amattāya
paį¹­issatimattāya anissito ca viharati, na ca kiƱci loke upādiyati. Evaį¹ƒ
pi kho, bhikkhave, bhikkhu kāye kāyānupassī 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:
ā€œThis 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. Vedanānupassanā

3. The Observation of Sensations

Kathaį¹ƒ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassÄ« viharati?

How, monks, does a monk dwell, observing sensations in sensations?

Idha, bhikkhave, bhikkhu sukhaį¹ƒ vā vedanaį¹ƒ vedayamāno ā€˜sukhaį¹ƒ
vedanaį¹ƒ vedayāmÄ«ā€™ ti pajānāti; dukkhaį¹ƒ vā vedanaį¹ƒ vedayamāno ā€˜dukkhaį¹ƒ
vedanaį¹ƒ vedayāmÄ«ā€™ ti pajānāti; adukkhamasukhaį¹ƒ vā vedanaį¹ƒ vedayamāno
ā€˜adukkhamasukhaį¹ƒ vedanaį¹ƒ vedayāmÄ«ā€™ ti pajānāti. Sāmisaį¹ƒ vā sukhaį¹ƒ
vedanaį¹ƒ vedayamāno ā€˜sāmisaį¹ƒ sukhaį¹ƒ vedanaį¹ƒ vedayāmÄ«ā€™ ti pajānāti;
nirāmisaį¹ƒ vā sukhaį¹ƒ vedanaį¹ƒ vedayamāno ā€˜nirāmisaį¹ƒ sukhaį¹ƒ vedanaį¹ƒ
vedayāmÄ«ā€™ ti pajānāti. Sāmisaį¹ƒ vā dukkhaį¹ƒ vedanaį¹ƒ vedayamāno ā€˜sāmisaį¹ƒ
dukkhaį¹ƒ vedanaį¹ƒ vedayāmÄ«ā€™ ti pajānāti; nirāmisaį¹ƒ vā dukkhaį¹ƒ vedanaį¹ƒ
vedayamāno ā€˜nirāmisaį¹ƒ dukkhaį¹ƒ vedanaį¹ƒ vedayāmÄ«ā€™ ti pajānāti. Sāmisaį¹ƒ vā
adukkhamasukhaį¹ƒ vedanaį¹ƒ vedayamāno ā€˜sāmisaį¹ƒ adukkhamasukhaį¹ƒ vedanaį¹ƒ
vedayāmÄ«ā€™ ti pajānāti; nirāmisaį¹ƒ vā adukkhamasukhaį¹ƒ vedanaį¹ƒ vedayamāno
ā€˜nirāmisaį¹ƒ adukkhamasukhaį¹ƒ vedanaį¹ƒ vedayāmÄ«ā€™ ti pajānāti.12

Here, monks, a monk, while experiencing a pleasant sensation,
understands properly, ā€œI am experiencing a pleasant sensationā€; while
experiencing an unpleasant sensation, he understands properly, ā€œI am
experiencing an unpleasant sensationā€; while experiencing a
neither-unpleasant-nor-pleasant sensation, he understands properly, ā€œI
am experiencing a neither-unpleasant-nor-pleasant sensation.ā€ While he
is experiencing a pleasant sensation with attachment, he understands
properly, ā€œI am experiencing a pleasant sensation with attachmentā€;
while he is experiencing a pleasant sensation without attachment, he
understands properly, ā€œI am experiencing a pleasant sensation without
attachmentā€; while experiencing an unpleasant sensation with attachment,
he understands properly, ā€œI am experiencing an unpleasant sensation
with attachmentā€; while experiencing an unpleasant sensation without
attachment, he understands properly, ā€œI am experiencing an unpleasant
sensation without attachmentā€; while experiencing a
neither-unpleasant-nor-pleasant sensation with attachment, he
understands properly, ā€œI am experiencing a
neither-unpleasant-nor-pleasant sensation with attachmentā€; while
experiencing a neither-unpleasant-nor-pleasant sensation without
attachment, he understands properly, ā€œI am experiencing a
neither-unpleasant-nor-pleasant sensation without attachment.ā€12

Iti ajjhattaį¹ƒ vā vedanāsu vedanānupassÄ« viharati, bahiddhā13 vā
vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu
vedanānupassī viharati, samudayadhammānupassī vā vedanāsu viharati,
vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā
vedanāsu viharati, ā€˜atthi vedanāā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti.
Yāvadeva Ʊāį¹‡amattāya paį¹­issatimattāya anissito ca viharati, na ca kiƱci
loke upādiyati. Evaį¹ƒ pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassÄ«
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: ā€œThis 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. Cittānupassanā

4. The Observation of Mind

Kathaį¹ƒ ca pana, bhikkhave, bhikkhu citte14 cittānupassÄ« viharati?

Again, monks, how does a monk dwell, observing mind in mind?14

Idha, bhikkhave, bhikkhu sarāgaį¹ƒ vā cittaį¹ƒ ā€˜sarāgaį¹ƒ cittaį¹ƒā€™ ti
pajānāti, vÄ«tarāgaį¹ƒ vā cittaį¹ƒ ā€˜vÄ«tarāgaį¹ƒ cittaį¹ƒā€™ ti pajānāti, sadosaį¹ƒ vā
cittaį¹ƒ ā€˜sadosaį¹ƒ cittaį¹ƒā€™ ti pajānāti, vÄ«tadosaį¹ƒ vā cittaį¹ƒ ā€˜vÄ«tadosaį¹ƒ
cittaį¹ƒā€™ ti pajānāti, samohaį¹ƒ vā cittaį¹ƒ ā€˜samohaį¹ƒ cittaį¹ƒā€™ ti pajānāti,
vÄ«tamohaį¹ƒ vā cittaį¹ƒ ā€˜vÄ«tamohaį¹ƒ cittaį¹ƒā€™ ti pajānāti, saį¹…khittaį¹ƒ vā cittaį¹ƒ
ā€˜saį¹…khittaį¹ƒ cittaį¹ƒā€™ ti pajānāti, vikkhittaį¹ƒ vā cittaį¹ƒ ā€˜vikkhittaį¹ƒ
cittaį¹ƒā€™15 ti pajānāti, mahaggataį¹ƒ vā cittaį¹ƒ ā€˜mahaggataį¹ƒ cittaį¹ƒā€™ ti
pajānāti, amahaggataį¹ƒ vā cittaį¹ƒ ā€˜amahaggataį¹ƒ cittaį¹ƒā€™16 ti pajānāti,
sa-uttaraį¹ƒ vā cittaį¹ƒ ā€˜sa-uttaraį¹ƒ cittaį¹ƒā€™ ti pajānāti, anuttaraį¹ƒ vā
cittaį¹ƒ ā€˜anuttaraį¹ƒ cittaį¹ƒā€™17 ti pajānāti, samāhitaį¹ƒ vā cittaį¹ƒ ā€˜samāhitaį¹ƒ
cittaį¹ƒā€™ ti pajānāti, asamāhitaį¹ƒ vā cittaį¹ƒ ā€˜asamāhitaį¹ƒ cittaį¹ƒā€™18 ti
pajānāti, vimuttaį¹ƒ vā cittaį¹ƒ ā€˜vimuttaį¹ƒ cittaį¹ƒā€™ ti pajānāti, avimuttaį¹ƒ vā
cittaį¹ƒ ā€˜avimuttaį¹ƒ cittaį¹ƒā€™ ti pajānāti.

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 ajjhattaį¹ƒ vā citte cittānupassÄ« viharati, bahiddhā vā citte
cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī
viharati,19 samudayadhammānupassÄ« vā cittasmiį¹ƒ viharati,
vayadhammānupassÄ« vā cittasmiį¹ƒ viharati, samudayavayadhammānupassÄ« vā
cittasmiį¹ƒ viharati, ā€˜atthi cittaį¹ƒā€™ ti vā panassa sati paccupaį¹­į¹­hitā
hoti. Yāvadeva Ʊāį¹‡amattāya paį¹­issatimattāya anissito ca viharati, na ca
kiƱci loke upādiyati. Evaį¹ƒ pi kho, bhikkhave, bhikkhu citte cittānupassÄ«
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: ā€œThis 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. Dhammānupassanā

5. The Observation of Mental Contents

A. NÄ«varaį¹‡apabbaį¹ƒ

A. The Section on the Hindrances

Kathaį¹ƒ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassÄ« viharati?

Again, monks, how does a monk dwell, observing mental contents in mental contents?

Idha, bhikkhave, bhikkhu dhammesu dhammānupassÄ« viharati - paƱcasu nÄ«varaį¹‡esu.

Here, monks, a monk dwells, observing mental contents in mental contents, as regards the five hindrances.

Kathaį¹ƒ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassÄ« viharati - paƱcasu nÄ«varaį¹‡esu?

How, monks, does a monk dwell, observing mental contents in mental contents, as regards the five hindrances?

Idha, bhikkhave, bhikkhu santaį¹ƒ vā ajjhattaį¹ƒ kāmacchandaį¹ƒ ā€˜atthi me
ajjhattaį¹ƒ kāmacchandoā€™ ti pajānāti, asantaį¹ƒ vā ajjhattaį¹ƒ kāmacchandaį¹ƒ
ā€˜natthi me ajjhattaį¹ƒ kāmacchandoā€™ ti pajānāti, yathā ca anuppannassa
kāmacchandassa uppādo hoti taį¹ƒ ca pajānāti, yathā ca uppannassa
kāmacchandassa pahānaį¹ƒ hoti taį¹ƒ ca pajānāti, yathā ca pahÄ«nassa
kāmacchandassa āyatiį¹ƒ anuppādo hoti taį¹ƒ ca pajānāti.

Here, monks, a monk, whenever sense desire is present in him, he
understands properly that, ā€œSense desire is present in me.ā€ Whenever
sense desire is absent from him, he understands properly that, ā€œSense
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.

Santaį¹ƒ vā ajjhattaį¹ƒ byāpādaį¹ƒ ā€˜atthi me ajjhattaį¹ƒ byāpādoā€™ ti
pajānāti, asantaį¹ƒ vā ajjhattaį¹ƒ byāpādaį¹ƒ ā€˜natthi me ajjhattaį¹ƒ byāpādoā€™ ti
pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti taį¹ƒ ca pajānāti,
yathā ca uppannassa byāpādassa pahānaį¹ƒ hoti taį¹ƒ ca pajānāti, yathā ca
pahÄ«nassa byāpādassa āyatiį¹ƒ anuppādo hoti taį¹ƒ ca pajānāti.

Whenever aversion is present in him, he understands properly that,
ā€œAversion is present in me.ā€ Whenever aversion is absent from him, he
understands properly that, ā€œAversion 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.

Santaį¹ƒ vā ajjhattaį¹ƒ thinamiddhaį¹ƒ ā€˜atthi me ajjhattaį¹ƒ thinamiddhaį¹ƒā€™
ti pajānāti, asantaį¹ƒ vā ajjhattaį¹ƒ thinamiddhaį¹ƒ ā€˜natthi me ajjhattaį¹ƒ
thinamiddhaį¹ƒā€™ ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo
hoti taį¹ƒ ca pajānāti, yathā ca uppannassa thinamiddhassa pahānaį¹ƒ hoti
taį¹ƒ ca pajānāti, yathā ca pahÄ«nassa thinamiddhassa āyatiį¹ƒ anuppādo hoti
taį¹ƒ ca pajānāti.

Whenever sloth and torpor are present in him, he understands
properly that, ā€œSloth and torpor are present in me.ā€ Whenever sloth and
torpor are absent from him, he understands properly that, ā€œSloth 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.

Santaį¹ƒ vā ajjhattaį¹ƒ uddhaccakukkuccaį¹ƒ ā€˜atthi me ajjhattaį¹ƒ
uddhaccakukkuccaį¹ƒā€™ ti pajānāti, asantaį¹ƒ vā ajjhattaį¹ƒ uddhaccakukkuccaį¹ƒ
ā€˜natthi me ajjhattaį¹ƒ uddhaccakukkuccaį¹ƒā€™ ti pajānāti, yathā ca
anuppannassa uddhaccakukkuccassa uppādo hoti taį¹ƒ ca pajānāti, yathā ca
uppannassa uddhaccakukkuccassa pahānaį¹ƒ hoti taį¹ƒ ca pajānāti, yathā ca
pahÄ«nassa uddhaccakukkuccassa āyatiį¹ƒ anuppādo hoti taį¹ƒ ca pajānāti.

Whenever agitation and remorse are present in him, he understands
properly that, ā€œAgitation and remorse are present in me.ā€ Whenever
agitation and remorse are absent from him, he understands properly that,
ā€œAgitation 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.

Santaį¹ƒ vā ajjhattaį¹ƒ vicikicchaį¹ƒ ā€˜atthi me ajjhattaį¹ƒ vicikicchāā€™ ti
pajānāti, asantaį¹ƒ vā ajjhattaį¹ƒ vicikicchaį¹ƒ ā€˜natthi me ajjhattaį¹ƒ
vicikicchāā€™ ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti
taį¹ƒ ca pajānāti, yathā ca uppannāya vicikicchāya pahānaį¹ƒ hoti taį¹ƒ ca
pajānāti, yathā ca pahÄ«nāya vicikicchāya āyatiį¹ƒ anuppādo hoti taį¹ƒ ca
pajānāti.

Whenever doubt is present in him, he understands properly that,
ā€œDoubt is present in me.ā€ Whenever doubt is absent from him, he
understands properly that, ā€œDoubt 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 ajjhattaį¹ƒ vā dhammesu dhammānupassÄ« viharati, bahiddhā vā
dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu
dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati,
vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā
dhammesu viharati, ā€˜atthi dhammāā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti.
Yāvadeva Ʊāį¹‡amattāya paį¹­issatimattāya anissito ca viharati, na ca kiƱci
loke upādiyati. Evaį¹ƒ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassÄ«
viharati paƱcasu nÄ«varaį¹‡esu.

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: ā€œThese 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. Khandhapabbaį¹ƒ

B. The Section on the Aggregates

Puna caparaį¹ƒ, bhikkhave, bhikkhu dhammesu dhammānupassÄ« viharati paƱcasu upādānakkhandhesu.20

Again, monks, a monk dwells, observing mental contents in mental contents, as regards the five aggregates of clinging.20

Kathaį¹ƒ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassÄ« viharati paƱcasu upādānakkhandhesu?

How, monks, does a monk dwell, observing mental contents in mental contents, as regards the five aggregates of clinging?

Idha, bhikkhave, bhikkhu, ā€˜iti rÅ«paį¹ƒ, iti rÅ«passa samudayo, iti
rÅ«passa atthaį¹…gamo; iti vedanā, iti vedanāya samudayo, iti vedanāya
atthaį¹…gamo; iti saƱƱā, iti saƱƱāya samudayo, iti saƱƱāya atthaį¹…gamo; iti
saį¹…khārā, iti saį¹…khārānaį¹ƒ samudayo, iti saį¹…khārānaį¹ƒ atthaį¹…gamo; iti
viƱƱāį¹‡aį¹ƒ, iti viƱƱāį¹‡assa samudayo, iti viƱƱāį¹‡assa atthaį¹…gamoā€™ ti.

Here, monks, a monk [understands properly]: ā€œSuch 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 ajjhattaį¹ƒ vā dhammesu dhammānupassÄ« viharati, bahiddhā vā
dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu
dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati,
vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā
dhammesu viharati, ā€˜atthi dhammāā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti.
Yāvadeva Ʊāį¹‡amattāya paį¹­issatimattāya anissito ca viharati, na ca kiƱci
loke upādiyati. Evaį¹ƒ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassÄ«
viharati paƱcasu upādānakkhandhesu.

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: ā€œThese 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. Āyatanapabbaį¹ƒ

C. The Section on the Sense Spheres

Puna caparaį¹ƒ, bhikkhave, bhikkhu dhammesu dhammānupassÄ« viharati chasu ajjhattikabāhiresu āyatanesu.

Again, monks, a monk dwells, observing mental contents in mental
contents, as regards the six internal and external sense spheres.

Kathaį¹ƒ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassÄ« viharati chasu ajjhattikabāhiresu āyatanesu?

How, monks, does a monk dwell, observing mental contents in mental
contents, as regards the six internal and external sense spheres?

Idha, bhikkhave, bhikkhu cakkhuį¹ƒ ca pajānāti, rÅ«pe ca pajānāti, yaį¹ƒ
ca tadubhayaį¹ƒ paį¹­icca uppajjati saį¹ƒyojanaį¹ƒ taį¹ƒ ca pajānāti, yathā ca
anuppannassa saį¹ƒyojanassa uppādo hoti taį¹ƒ ca pajānāti, yathā ca
uppannassa saį¹ƒyojanassa pahānaį¹ƒ hoti taį¹ƒ ca pajānāti, yathā ca pahÄ«nassa
saį¹ƒyojanassa āyatiį¹ƒ anuppādo hoti taį¹ƒ ca pajānāti.

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.

Sotaį¹ƒ ca pajānāti, sadde ca pajānāti, yaį¹ƒ ca tadubhayaį¹ƒ paį¹­icca
uppajjati saį¹ƒyojanaį¹ƒ taį¹ƒ ca pajānāti, yathā ca anuppannassa saį¹ƒyojanassa
uppādo hoti taį¹ƒ ca pajānāti, yathā ca uppannassa saį¹ƒyojanassa pahānaį¹ƒ
hoti taį¹ƒ ca pajānāti, yathā ca pahÄ«nassa saį¹ƒyojanassa āyatiį¹ƒ anuppādo
hoti taį¹ƒ ca pajānāti.

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.

Ghānaį¹ƒ ca pajānāti, gandhe ca pajānāti, yaį¹ƒ ca tadubhayaį¹ƒ paį¹­icca
uppajjati saį¹ƒyojanaį¹ƒ taį¹ƒ ca pajānāti, yathā ca anuppannassa saį¹ƒyojanassa
uppādo hoti taį¹ƒ ca pajānāti, yathā ca uppannassa saį¹ƒyojanassa pahānaį¹ƒ
hoti taį¹ƒ ca pajānāti, yathā ca pahÄ«nassa saį¹ƒyojanassa āyatiį¹ƒ anuppādo
hoti taį¹ƒ ca pajānāti.

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.

Jivhaį¹ƒ ca pajānāti, rase ca pajānāti, yaį¹ƒ ca tadubhayaį¹ƒ paį¹­icca
uppajjati saį¹ƒyojanaį¹ƒ taį¹ƒ ca pajānāti, yathā ca anuppannassa saį¹ƒyojanassa
uppādo hoti taį¹ƒ ca pajānāti, yathā ca uppannassa saį¹ƒyojanassa pahānaį¹ƒ
hoti taį¹ƒ ca pajānāti, yathā ca pahÄ«nassa saį¹ƒyojanassa āyatiį¹ƒ anuppādo
hoti taį¹ƒ ca pajānāti.

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.

Kāyaį¹ƒ ca pajānāti, phoį¹­į¹­habbe ca pajānāti, yaį¹ƒ ca tadubhayaį¹ƒ paį¹­icca
uppajjati saį¹ƒyojanaį¹ƒ taį¹ƒ ca pajānāti, yathā ca anuppannassa
saį¹ƒyojanassa uppādo hoti taį¹ƒ ca pajānāti, yathā ca uppannassa
saį¹ƒyojanassa pahānaį¹ƒ hoti taį¹ƒ ca pajānāti, yathā ca pahÄ«nassa
saį¹ƒyojanassa āyatiį¹ƒ anuppādo hoti taį¹ƒ ca pajānāti.

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.

Manaį¹ƒ ca pajānāti, dhamme ca pajānāti, yaį¹ƒ ca tadubhayaį¹ƒ paį¹­icca
uppajjati saį¹ƒyojanaį¹ƒ taį¹ƒ ca pajānāti, yathā ca anuppannassa saį¹ƒyojanassa
uppādo hoti taį¹ƒ ca pajānāti, yathā ca uppannassa saį¹ƒyojanassa pahānaį¹ƒ
hoti taį¹ƒ ca pajānāti, yathā ca pahÄ«nassa saį¹ƒyojanassa āyatiį¹ƒ anuppādo
hoti taį¹ƒ ca pajānāti.

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 ajjhattaį¹ƒ vā dhammesu dhammānupassÄ« viharati, bahiddhā vā
dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu
dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati,
vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā
dhammesu viharati, ā€˜atthi dhammāā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti.
Yāvadeva Ʊāį¹‡amattāya paį¹­issatimattāya anissito ca viharati, na ca kiƱci
loke upādiyati. Evaį¹ƒ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassÄ«
viharati chasu ajjhattikabāhiresu āyatanesu.

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: ā€œThese 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…gapabbaį¹ƒ

D. The Section on the Factors of Enlightenment

Puna caparaį¹ƒ, bhikkhave, bhikkhu dhammesu dhammānupassÄ« viharati sattasu bojjhaį¹…gesu.

Again, monks, a monk dwells observing mental contents in mental contents, as regards the seven factors of enlightenment.

Kathaį¹ƒ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassÄ« 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 santaį¹ƒ vā ajjhattaį¹ƒ satisambojjhaį¹…gaį¹ƒ
ā€˜atthi me ajjhattaį¹ƒ satisambojjhaį¹…goā€™ ti pajānāti, asantaį¹ƒ vā ajjhattaį¹ƒ
satisambojjhaį¹…gaį¹ƒ ā€˜natthi me ajjhattaį¹ƒ satisambojjhaį¹…goā€™ ti pajānāti,
yathā ca anuppannassa satisambojjhaį¹…gassa uppādo hoti taį¹ƒ ca pajānāti,
yathā ca uppannassa satisambojjhaį¹…gassa bhāvanāya pāripÅ«rÄ« hoti taį¹ƒ ca
pajānāti.

Here, monks, a monk understands properly that, when the factor of
enlightenment, awareness, is present within him, ā€œThe factor of
enlightenment, awareness, is present in me.ā€ He understands properly
that, when the factor of enlightenment, awareness, is absent from him,
ā€œThe 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.

Santaį¹ƒ vā ajjhattaį¹ƒ dhammavicayasambojjhaį¹…gaį¹ƒ21 ā€˜atthi me ajjhattaį¹ƒ
dhammavicayasambojjhaį¹…goā€™ ti pajānāti, asantaį¹ƒ vā ajjhattaį¹ƒ
dhammavicayasambojjhaį¹…gaį¹ƒ ā€˜natthi me ajjhattaį¹ƒ dhammavicayasambojjhaį¹…goā€™
ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaį¹…gassa uppādo
hoti taį¹ƒ ca pajānāti, yathā ca uppannassa dhammavicayasambojjhaį¹…gassa
bhāvanāya pāripÅ«rÄ« hoti taį¹ƒ ca pajānāti.

When the factor of enlightenment, investigation of Dhamma,21 is
present in him, he understands properly, ā€œThe 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, ā€œThe 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.

Santaį¹ƒ vā ajjhattaį¹ƒ vÄ«riyasambojjhaį¹…gaį¹ƒ ā€˜atthi me ajjhattaį¹ƒ
vÄ«riyasambojjhaį¹…goā€™ ti pajānāti, asantaį¹ƒ vā ajjhattaį¹ƒ
vÄ«riyasambojjhaį¹…gaį¹ƒ ā€˜natthi me ajjhattaį¹ƒ vÄ«riyasambojjhaį¹…goā€™ ti
pajānāti, yathā ca anuppannassa vÄ«riyasambojjhaį¹…gassa uppādo hoti taį¹ƒ ca
pajānāti, yathā ca uppannassa vÄ«riyasambojjhaį¹…gassa bhāvanāya pāripÅ«rÄ«
hoti taį¹ƒ ca pajānāti.

When the factor of enlightenment, effort, is present in him, he
understands properly, ā€œThe factor of enlightenment, effort, is present
in me.ā€ He understands properly that, when the factor of enlightenment,
effort, is absent from him, ā€œThe 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.

Santaį¹ƒ vā ajjhattaį¹ƒ pÄ«tisambojjhaį¹…gaį¹ƒ22 ā€˜atthi me ajjhattaį¹ƒ
pÄ«tisambojjhaį¹…goā€™ ti pajānāti, asantaį¹ƒ vā ajjhattaį¹ƒ pÄ«tisambojjhaį¹…gaį¹ƒ
ā€˜natthi me ajjhattaį¹ƒ pÄ«tisambojjhaį¹…goā€™ ti pajānāti, yathā ca
anuppannassa pÄ«tisambojjhaį¹…gassa uppādo hoti taį¹ƒ ca pajānāti, yathā ca
uppannassa pÄ«tisambojjhaį¹…gassa bhāvanāya pāripÅ«rÄ« hoti taį¹ƒ ca pajānāti.

When the factor of enlightenment, rapture,22 is present in him, he
understands properly, ā€œThe factor of enlightenment, rapture, is present
in me.ā€ He understands properly that, when the factor of enlightenment,
rapture, is absent from him, ā€œThe 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.

Santaį¹ƒ vā ajjhattaį¹ƒ passaddhisambojjhaį¹…gaį¹ƒ23 ā€˜atthi me ajjhattaį¹ƒ
passaddhisambojjhaį¹…goā€™ ti pajānāti, asantaį¹ƒ vā ajjhattaį¹ƒ
passaddhisambojjhaį¹…gaį¹ƒ ā€˜natthi me ajjhattaį¹ƒ passaddhisambojjhaį¹…goā€™ ti
pajānāti, yathā ca anuppannassa passaddhisambojjhaį¹…gassa uppādo hoti taį¹ƒ
ca pajānāti, yathā ca uppannassa passaddhisambojjhaį¹…gassa bhāvanāya
pāripÅ«rÄ« hoti taį¹ƒ ca pajānāti.

When the factor of enlightenment, tranquillity,23 is present in him,
he understands properly, ā€œThe factor of enlightenment, tranquillity, is
present in me.ā€ He understands properly that, when the factor of
enlightenment, tranquillity, is absent from him, ā€œThe 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.

Santaį¹ƒ vā ajjhattaį¹ƒ samādhisambojjhaį¹…gaį¹ƒ ā€˜atthi me ajjhattaį¹ƒ
samādhisambojjhaį¹…goā€™ ti pajānāti, asantaį¹ƒ vā ajjhattaį¹ƒ
samādhisambojjhaį¹…gaį¹ƒ ā€˜natthi me ajjhattaį¹ƒ samādhisambojjhaį¹…goā€™ ti
pajānāti, yathā ca anuppannassa samādhisambojjhaį¹…gassa uppādo hoti taį¹ƒ
ca pajānāti, yathā ca uppannassa samādhisambojjhaį¹…gassa bhāvanāya
pāripÅ«rÄ« hoti taį¹ƒ ca pajānāti.

When the factor of enlightenment, concentration, is present in him,
he understands properly, ā€œThe factor of enlightenment, concentration, is
present in me.ā€ He understands properly that, when the factor of
enlightenment, concentration, is absent from him, ā€œThe 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.

Santaį¹ƒ vā ajjhattaį¹ƒ upekkhāsambojjhaį¹…gaį¹ƒ ā€˜atthi me ajjhattaį¹ƒ
upekkhāsambojjhaį¹…goā€™ ti pajānāti, asantaį¹ƒ vā ajjhattaį¹ƒ
upekkhāsambojjhaį¹…gaį¹ƒ ā€˜natthi me ajjhattaį¹ƒ upekkhāsambojjhaį¹…goā€™ ti
pajānāti, yathā ca anuppannassa upekkhāsambojjhaį¹…gassa uppādo hoti taį¹ƒ
ca pajānāti, yathā ca uppannassa upekkhāsambojjhaį¹…gassa bhāvanāya
pāripÅ«rÄ« hoti taį¹ƒ ca pajānāti.

When the factor of enlightenment, equanimity, is present in him, he
understands properly, ā€œThe factor of enlightenment, equanimity, is
present in me.ā€ He understands properly that, when the factor of
enlightenment, equanimity, is absent from him, ā€œThe 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 ajjhattaį¹ƒ vā dhammesu dhammānupassÄ« viharati, bahiddhā vā
dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu
dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati,
vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā
dhammesu viharati, ā€˜atthi dhammāā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti.
Yāvadeva Ʊāį¹‡amattāya paį¹­issatimattāya anissito ca viharati, na ca kiƱci
loke upādiyati. Evaį¹ƒ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassÄ«
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: ā€œThese 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. Saccapabbaį¹ƒ

E. The Section on the Noble Truths

Puna caparaį¹ƒ, bhikkhave, bhikkhu dhammesu dhammānupassÄ« viharati catÅ«su ariyasaccesu.

Again, monks, a monk dwells observing mental contents in mental contents, as regards the four noble truths.

Kathaį¹ƒ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassÄ« 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 ā€˜idaį¹ƒ dukkhaį¹ƒā€™ ti yathābhÅ«taį¹ƒ pajānāti,
ā€˜ayaį¹ƒ dukkhasamudayoā€™ ti yathābhÅ«taį¹ƒ pajānāti, ā€˜ayaį¹ƒ dukkhanirodhoā€™ ti
yathābhÅ«taį¹ƒ pajānāti, ā€˜ayaį¹ƒ dukkhanirodhagāminÄ« paį¹­ipadāā€™ ti yathābhÅ«taį¹ƒ
pajānāti.

Here, monks, a monk understands properly as it is, ā€œThis is
sufferingā€; he understands properly as it is, ā€œThis is the arising of
sufferingā€; he understands properly as it is, ā€œThis is the cessation of
sufferingā€; he understands properly as it is, ā€œThis is the path leading
to the cessation of suffering.ā€

Dukkhasaccaniddeso

Exposition of the Truth of Suffering

Katamaį¹ƒ ca, bhikkhave, dukkhaį¹ƒ ariyasaccaį¹ƒ?

And what, monks, is the Noble Truth of Suffering?

Jāti pi dukkhā, jarā pi dukkhā, (byādhi pi dukkhā,)24 maraį¹‡aį¹ƒ pi
dukkhaį¹ƒ, sokaparidevadukkhadomanassupāyāsā pi dukkhā, appiyehi sampayogo
pi dukkho, piyehi vippayogo pi dukkho, yampicchaį¹ƒ na labhati taį¹ƒ pi
dukkhaį¹ƒ, saį¹…khittena paƱcupādānakkhandhā dukkhā.

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.

Katamā ca, bhikkhave, jāti? Yā tesaį¹ƒ tesaį¹ƒ sattānaį¹ƒ tamhi tamhi
sattanikāye jāti saƱjāti okkanti abhinibbatti khandhānaį¹ƒ pātubhāvo
āyatanānaį¹ƒ paį¹­ilābho, ayaį¹ƒ vuccati, bhikkhave, jāti.

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.

Katamā ca, bhikkhave, jarā? Yā tesaį¹ƒ tesaį¹ƒ sattānaį¹ƒ tamhi tamhi
sattanikāye jarā jÄ«raį¹‡atā khaį¹‡įøiccaį¹ƒ pāliccaį¹ƒ valittacatā āyuno saį¹ƒhāni
indriyānaį¹ƒ paripāko, ayaį¹ƒ vuccati, bhikkhave, jarā.

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.

Katamaį¹ƒ ca, bhikkhave, maraį¹‡aį¹ƒ? Yaį¹ƒ tesaį¹ƒ tesaį¹ƒ sattānaį¹ƒ tamhā tamhā
sattanikāyā cuti cavanatā bhedo antaradhānaį¹ƒ maccu maraį¹‡aį¹ƒ kālakiriyā
khandhānaį¹ƒ bhedo kaįø·evarassa nikkhepo jÄ«vitindriyassupacchedo, idaį¹ƒ
vuccati, bhikkhave, maraį¹‡aį¹ƒ.

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 samannāgatassa aƱƱataraƱƱatarena dukkhadhammena phuį¹­į¹­hassa
soko socanā socitattaį¹ƒ antosoko antoparisoko, ayaį¹ƒ 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 samannāgatassa aƱƱataraƱƱatarena dukkhadhammena phuį¹­į¹­hassa
ādevo paridevo ādevanā paridevanā ādevitattaį¹ƒ paridevitattaį¹ƒ, ayaį¹ƒ
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.

Katamaį¹ƒ ca, bhikkhave, dukkhaį¹ƒ?25 Yaį¹ƒ kho, bhikkhave, kāyikaį¹ƒ
dukkhaį¹ƒ kāyikaį¹ƒ asātaį¹ƒ kāyasamphassajaį¹ƒ dukkhaį¹ƒ asātaį¹ƒ vedayitaį¹ƒ, idaį¹ƒ
vuccati, bhikkhave, dukkhaį¹ƒ.

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.

Katamaį¹ƒ ca, bhikkhave, domanassaį¹ƒ?25 Yaį¹ƒ kho, bhikkhave, cetasikaį¹ƒ
dukkhaį¹ƒ cetasikaį¹ƒ asātaį¹ƒ manosamphassajaį¹ƒ dukkhaį¹ƒ asātaį¹ƒ vedayitaį¹ƒ, idaį¹ƒ
vuccati, bhikkhave, domanassaį¹ƒ.

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, upāyāso? Yo kho, bhikkhave, aƱƱataraƱƱatarena
byasanena samannāgatassa aƱƱataraƱƱatarena dukkhadhammena phuį¹­į¹­hassa
āyāso upāyāso āyāsitattaį¹ƒ upāyāsitattaį¹ƒ, ayaį¹ƒ vuccati, bhikkhave,
upāyāso.

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
aniį¹­į¹­hā akantā amanāpā rÅ«pā saddā gandhā rasā phoį¹­į¹­habbā dhammā, ye vā
panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā
tehi saddhiį¹ƒ saį¹…gati samāgamo samodhānaį¹ƒ missÄ«bhāvo, ayaį¹ƒ 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 oneā€™s own
misfortune, harm, difficulties or of oneā€™s 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
iį¹­į¹­hā kantā manāpā rÅ«pā saddā gandhā rasā phoį¹­į¹­habbā dhammā, ye vā
panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā
pitā vā bhātā vā bhaginī vā mittā vā amaccā vā Ʊātisālohitā vā, yā tehi
saddhiį¹ƒ asaį¹…gati asamāgamo asamodhānaį¹ƒ amissÄ«bhāvo, ayaį¹ƒ 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 oneā€™s own
fortune, prosperity, comfort or of oneā€™s 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.

Katamaį¹ƒ ca, bhikkhave, yampicchaį¹ƒ na labhati taį¹ƒ pi dukkhaį¹ƒ?
Jātidhammānaį¹ƒ, bhikkhave, sattānaį¹ƒ evaį¹ƒ icchā uppajjati: ā€˜aho vata mayaį¹ƒ
na jātidhammā assāma na ca vata no jāti āgaccheyyāā€™ ti. Na kho panetaį¹ƒ
icchāya pattabbaį¹ƒ. Idaį¹ƒ pi yampicchaį¹ƒ na labhati taį¹ƒ pi dukkhaį¹ƒ.

And what, monks, is not getting what one desires? In beings, monks,
who are subject to birth the desire arises: ā€œOh, 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.

Jarādhammānaį¹ƒ, bhikkhave, sattānaį¹ƒ evaį¹ƒ icchā uppajjati: ā€˜aho vata
mayaį¹ƒ na jarādhammā assāma, na ca vata no jarā āgaccheyyāā€™ ti. Na kho
panetaį¹ƒ icchāya pattabbaį¹ƒ. Idaį¹ƒ pi yampicchaį¹ƒ na labhati taį¹ƒ pi dukkhaį¹ƒ.

In beings, monks, who are subject to old age the desire arises: ā€œOh,
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.

Byādhidhammānaį¹ƒ, bhikkhave, sattānaį¹ƒ evaį¹ƒ icchā uppajjati: ā€˜aho vata
mayaį¹ƒ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyāā€™ ti. Na
kho panetaį¹ƒ icchāya pattabbaį¹ƒ. Idaį¹ƒ pi yampicchaį¹ƒ na labhati taį¹ƒ pi
dukkhaį¹ƒ.

In beings, monks, who are subject to sickness the desire arises:
ā€œOh, 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.

Maraį¹‡adhammānaį¹ƒ, bhikkhave, sattānaį¹ƒ evaį¹ƒ icchā uppajjati: ā€˜aho vata
mayaį¹ƒ na maraį¹‡adhammā assāma, na ca vata no maraį¹‡aį¹ƒ āgaccheyyāā€™ ti. Na
kho panetaį¹ƒ icchāya pattabbaį¹ƒ. Idaį¹ƒ pi yampicchaį¹ƒ na labhati taį¹ƒ pi
dukkhaį¹ƒ.

In beings, monks, who are subject to death the desire arises: ā€œOh,
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.

Sokaparidevadukkhadomanassupāyāsadhammānaį¹ƒ, bhikkhave, sattānaį¹ƒ evaį¹ƒ
icchā uppajjati: ā€˜aho vata mayaį¹ƒ na
sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no
sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyuį¹ƒā€™ ti. Na kho panetaį¹ƒ
icchāya pattabbaį¹ƒ. Idaį¹ƒ pi yampicchaį¹ƒ na labhati taį¹ƒ pi dukkhaį¹ƒ.

In beings, monks, who are subject to sorrow, lamentation, pain,
grief and distress the desire arises: ā€œOh, 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 paƱcupādānakkhandhā dukkhā?
Seyyathidaį¹ƒ - rÅ«pupādānakkhandho vedanupādānakkhandho
saƱƱupādānakkhandho saį¹…khārupādānakkhandho viƱƱāį¹‡upādānakkhandho. Ime
vuccanti, bhikkhave, saį¹…khittena paƱcupādānakkhandhā dukkhā.

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.

Idaį¹ƒ vuccati, bhikkhave, dukkhaį¹ƒ ariyasaccaį¹ƒ.

This, monks, is the Noble Truth of Suffering.

Samudayasaccaniddeso

Exposition of the Truth of the Arising of Suffering

Katamaį¹ƒ ca, bhikkhave, dukkhasamudayaį¹ƒ ariyasaccaį¹ƒ?

And what, monks, is the Noble Truth of the Arising of Suffering?

Yāyaį¹ƒ taį¹‡hā ponobbhavikā nandÄ«rāgasahagatā tatratatrābhinandinÄ«, seyyathidaį¹ƒ, kāmataį¹‡hā bhavataį¹‡hā vibhavataį¹‡hā.

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.

Sā kho panesā, bhikkhave, taį¹‡hā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati?

But where does this craving, monks, arise and where does it get established?

Yaį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā 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«paį¹ƒ sātarÅ«paį¹ƒ? Cakkhu loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ,
etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaį¹ƒ
loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Ghānaį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Kayo loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Mano loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ,
etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā 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«pā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati,
ettha nivisamānā nivisati. Saddā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandhā loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Rasā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Phoį¹­į¹­habbā loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Dhammā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā
uppajjati, ettha nivisamānā 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.

CakkhuviƱƱāį¹‡aį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā
uppajjati, ettha nivisamānā nivisati. SotaviƱƱāį¹‡aį¹ƒ loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā
nivisati. GhānaviƱƱāį¹‡aį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
uppajjamānā uppajjati, ettha nivisamānā nivisati. JivhāviƱƱāį¹‡aį¹ƒ loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā nivisati. KāyaviƱƱāį¹‡aį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā
taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati. ManoviƱƱāį¹‡aį¹ƒ
loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā 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«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Sotasamphasso loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Ghānasamphasso loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhāsamphasso loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Kāyasamphasso loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā
taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati. Manosamphasso
loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā 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.

Cakkhusamphassajā vedanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotasamphassajā vedanā
loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Ghānasamphassajā vedanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ,
etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Jivhāsamphassajā vedanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāyasamphassajā vedanā
loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Manosamphassajā vedanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ,
etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā 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«pasaƱƱā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā
uppajjati, ettha nivisamānā nivisati. SaddasaƱƱā loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā
nivisati. GandhasaƱƱā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
uppajjamānā uppajjati, ettha nivisamānā nivisati. RasasaƱƱā loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Phoį¹­į¹­habbasaƱƱā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā
taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati. DhammasaƱƱā loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā 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«pasaƱcetanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā
uppajjati, ettha nivisamānā nivisati. SaddasaƱcetanā loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā
nivisati. GandhasaƱcetanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
uppajjamānā uppajjati, ettha nivisamānā nivisati. RasasaƱcetanā loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Phoį¹­į¹­habbasaƱcetanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ,
etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati.
DhammasaƱcetanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā
uppajjati, ettha nivisamānā 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«pataį¹‡hā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Saddataį¹‡hā loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Gandhataį¹‡hā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasataį¹‡hā loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Phoį¹­į¹­habbataį¹‡hā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā
taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammataį¹‡hā loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā 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«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Saddavitakko loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Gandhavitakko loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasavitakko loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Phoį¹­į¹­habbavitakko loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā
taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammavitakko
loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā 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«pavicāro loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā
uppajjati, ettha nivisamānā nivisati. Saddavicāro loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā
nivisati. Gandhavicāro loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasavicāro loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā nivisati. Phoį¹­į¹­habbavicāro loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā
taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammavicāro
loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha
nivisamānā 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.

Idaį¹ƒ vuccati, bhikkhave, dukkhasamudayaį¹ƒ ariyasaccaį¹ƒ.

This, monks, is the Noble Truth of the Arising of Suffering.

Nirodhasaccaniddeso

Exposition of the Truth of the Cessation of Suffering

Katamaį¹ƒ ca, bhikkhave, dukkhanirodhaį¹ƒ ariyasaccaį¹ƒ?

And what, monks, is the Noble Truth of the Cessation of Suffering?

Yo tassāyeva taį¹‡hāya asesavirāganirodho cāgo paį¹­inissaggo mutti
anālayo. Sā kho panesā, bhikkhave, taį¹‡hā kattha pahÄ«yamānā pahÄ«yati,
kattha nirujjhamānā nirujjhati? Yaį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā
taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā 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«paį¹ƒ sātarÅ«paį¹ƒ? Cakkhu loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ,
etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati. Sotaį¹ƒ
loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha
nirujjhamānā nirujjhati. Ghānaį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati. Jivhā loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā
nirujjhati. Kāyo loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā
pahÄ«yati, ettha nirujjhamānā nirujjhati. Mano loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ,
etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā 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«pā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati,
ettha nirujjhamānā nirujjhati. Saddā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā
taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati. Gandhā loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha
nirujjhamānā nirujjhati. Rasā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati. Phoį¹­į¹­habbā loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha
nirujjhamānā nirujjhati. Dhammā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
pahīyamānā pahīyati, ettha nirujjhamānā 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.

CakkhuviƱƱāį¹‡aį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā
pahÄ«yati, ettha nirujjhamānā nirujjhati. SotaviƱƱāį¹‡aį¹ƒ loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā
nirujjhati. GhānaviƱƱāį¹‡aį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati. JivhāviƱƱāį¹‡aį¹ƒ loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha
nirujjhamānā nirujjhati. KāyaviƱƱāį¹‡aį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā
taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati. ManoviƱƱāį¹‡aį¹ƒ
loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha
nirujjhamānā 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«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā
pahÄ«yati, ettha nirujjhamānā nirujjhati. Sotasamphasso loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā
nirujjhati. Ghānasamphasso loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhāsamphasso loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha
nirujjhamānā nirujjhati. Kāyasamphasso loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā
taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati. Manosamphasso
loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha
nirujjhamānā 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.

Cakkhusamphassajā vedanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotasamphassajā
vedanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati,
ettha nirujjhamānā nirujjhati. Ghānasamphassajā vedanā loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā
nirujjhati. Jivhāsamphassajā vedanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā
taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati.
Kāyasamphassajā vedanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Manosamphassajā
vedanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati,
ettha nirujjhamānā 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«pasaƱƱā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā
pahÄ«yati, ettha nirujjhamānā nirujjhati. SaddasaƱƱā loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā
nirujjhati. GandhasaƱƱā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. RasasaƱƱā loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha
nirujjhamānā nirujjhati. Phoį¹­į¹­habbasaƱƱā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ,
etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati.
DhammasaƱƱā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati,
ettha nirujjhamānā 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«pasaƱcetanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā
pahÄ«yati, ettha nirujjhamānā nirujjhati. SaddasaƱcetanā loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā
nirujjhati. GandhasaƱcetanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. RasasaƱcetanā loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha
nirujjhamānā nirujjhati. Phoį¹­į¹­habbasaƱcetanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ,
etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati.
DhammasaƱcetanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā
pahīyati, ettha nirujjhamānā 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«pataį¹‡hā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā
pahÄ«yati, ettha nirujjhamānā nirujjhati. Saddataį¹‡hā loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā
nirujjhati. Gandhataį¹‡hā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati. Rasataį¹‡hā loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha
nirujjhamānā nirujjhati. Phoį¹­į¹­habbataį¹‡hā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ,
etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati.
Dhammataį¹‡hā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati,
ettha nirujjhamānā 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«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā
pahÄ«yati, ettha nirujjhamānā nirujjhati. Saddavitakko loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā
nirujjhati. Gandhavitakko loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasavitakko loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha
nirujjhamānā nirujjhati. Phoį¹­į¹­habbavitakko loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ,
etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati.
Dhammavitakko loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā
pahīyati, ettha nirujjhamānā 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«pavicāro loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā
pahÄ«yati, ettha nirujjhamānā nirujjhati. Saddavicāro loke piyarÅ«paį¹ƒ
sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā
nirujjhati. Gandhavicāro loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā
pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasavicāro loke
piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha
nirujjhamānā nirujjhati. Phoį¹­į¹­habbavicāro loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ,
etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati.
Dhammavicāro loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā
pahīyati, ettha nirujjhamānā 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.

Idaį¹ƒ vuccati, bhikkhave, dukkhanirodhaį¹ƒ ariyasaccaį¹ƒ.

This, monks, is the Noble Truth of the Cessation of Suffering.

Maggasaccaniddeso

Exposition of the Truth of the Path

Katamaį¹ƒ ca, bhikkhave, dukkhanirodhagāminÄ« paį¹­ipadā ariyasaccaį¹ƒ?
Ayameva ariyo aį¹­į¹­haį¹…giko maggo, seyyathidaį¹ƒ, sammādiį¹­į¹­hi, sammāsaį¹…kappo,
sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati,
sammāsamādhi.

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.

Katamā ca, bhikkhave, sammādiį¹­į¹­hi? Yaį¹ƒ kho, bhikkhave, dukkhe Ʊāį¹‡aį¹ƒ,
dukkhasamudaye Ʊāį¹‡aį¹ƒ, dukkhanirodhe Ʊāį¹‡aį¹ƒ, dukkhanirodhagāminiyā
paį¹­ipadāya Ʊāį¹‡aį¹ƒ. Ayaį¹ƒ vuccati, bhikkhave, sammādiį¹­į¹­hi.

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, sammāsaį¹…kappo? Nekkhammasaį¹…kappo,
abyāpādasaį¹…kappo, avihiį¹ƒsāsaį¹…kappo. Ayaį¹ƒ vuccati, bhikkhave,
sammāsaį¹…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.

Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaį¹‡Ä«, pisuį¹‡Äya vācāya
veramaį¹‡Ä«, pharusāya vācāya veramaį¹‡Ä«, samphappalāpā veramaį¹‡Ä«. Ayaį¹ƒ
vuccati, bhikkhave, sammāvācā.

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, sammākammanto? Pāį¹‡Ätipātā veramaį¹‡Ä«, adinnādānā
veramaį¹‡Ä«, kāmesumicchācārā veramaį¹‡Ä«. Ayaį¹ƒ vuccati, bhikkhave,
sammākammanto.

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, sammā-ājīvo? Idha, bhikkhave, ariyasāvako
micchā-ājÄ«vaį¹ƒ pahāya sammā-ājÄ«vena jÄ«vitaį¹ƒ kappeti. Ayaį¹ƒ vuccati,
bhikkhave, sammā-ājīvo.

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, sammāvāyāmo? Idha, bhikkhave, bhikkhu
anuppannānaį¹ƒ pāpakānaį¹ƒ akusalānaį¹ƒ dhammānaį¹ƒ anuppādāya chandaį¹ƒ janeti
vāyamati vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti padahati; uppannānaį¹ƒ
pāpakānaį¹ƒ akusalānaį¹ƒ dhammānaį¹ƒ pahānāya chandaį¹ƒ janeti vāyamati vÄ«riyaį¹ƒ
ārabhati cittaį¹ƒ paggaį¹‡hāti padahati; anuppannānaį¹ƒ kusalānaį¹ƒ dhammānaį¹ƒ
uppādāya chandaį¹ƒ janeti vāyamati vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti
padahati; uppannānaį¹ƒ kusalānaį¹ƒ dhammānaį¹ƒ į¹­hitiyā asammosāya
bhiyyobhāvāya vepullāya bhāvanāya pāripÅ«riyā chandaį¹ƒ janeti vāyamati
vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti padahati. Ayaį¹ƒ vuccati, bhikkhave,
sammāvāyāmo.

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.

Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye
kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhādomanassaį¹ƒ, vedanāsu vedanānupassÄ« viharati ātāpÄ« sampajāno
satimā, vineyya loke abhijjhādomanassaį¹ƒ, citte cittānupassÄ« viharati
ātāpÄ« sampajāno satimā, vineyya loke abhijjhādomanassaį¹ƒ, dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhādomanassaį¹ƒ. Ayaį¹ƒ vuccati, bhikkhave, sammāsati.

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, sammāsamādhi? Idha, bhikkhave, bhikkhu
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaį¹ƒ savicāraį¹ƒ27
vivekajaį¹ƒ pÄ«tisukhaį¹ƒ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja viharati,
vitakkavicārānaį¹ƒ vÅ«pasamā ajjhattaį¹ƒ sampasādanaį¹ƒ cetaso ekodibhāvaį¹ƒ
avitakkaį¹ƒ avicāraį¹ƒ samādhijaį¹ƒ pÄ«tisukhaį¹ƒ dutiyaį¹ƒ jhānaį¹ƒ upasampajja
viharati, pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno
sukhaį¹ƒ ca kāyena paį¹­isaį¹ƒvedeti yaį¹ƒ taį¹ƒ ariyā ācikkhanti: ā€˜upekkhako
satimā sukhavihārÄ«ā€™ ti tatiyaį¹ƒ jhānaį¹ƒ upasampajja viharati, sukhassa ca
pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaį¹ƒ atthaį¹…gamā
adukkhamasukhaį¹ƒ upekkhāsatipārisuddhiį¹ƒ catutthaį¹ƒ jhānaį¹ƒ upasampajja
viharati. Ayaį¹ƒ vuccati, bhikkhave, sammāsamādhi.

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: ā€œThat 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.

Idaį¹ƒ vuccati, bhikkhave, dukkhanirodhagāminÄ« paį¹­ipadā ariyasaccaį¹ƒ.

This, monks, is the Noble Truth of the Path leading to the Cessation of Suffering.

Iti ajjhattaį¹ƒ vā dhammesu dhammānupassÄ« viharati, bahiddhā vā
dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu
dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati,
vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā
dhammesu viharati, ā€˜atthi dhammāā€™ ti vā panassa sati paccupaį¹­į¹­hitā hoti.
Yāvadeva Ʊāį¹‡amattāya paį¹­issatimattāya anissito ca viharati, na ca kiƱci
loke upādiyati. Evaį¹ƒ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassÄ«
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: ā€œThese 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. Satipaį¹­į¹­hānabhāvanānisaį¹ƒso

6. The Results of the Establishing of Awareness

Yo hi koci, bhikkhave, ime cattāro satipaį¹­į¹­hāne evaį¹ƒ28 bhāveyya
sattavassāni, tassa dvinnaį¹ƒ phalānaį¹ƒ aƱƱataraį¹ƒ phalaį¹ƒ pāį¹­ikaį¹…khaį¹ƒ:
diį¹­į¹­heva dhamme aƱƱā,29 sati vā upādisese anāgāmitā.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, sattavassāni. Yo hi koci, bhikkhave, ime
cattāro satipaį¹­į¹­hāne evaį¹ƒ bhāveyya cha vassāni, tassa dvinnaį¹ƒ phalānaį¹ƒ
aƱƱataraį¹ƒ phalaį¹ƒ pāį¹­ikaį¹…khaį¹ƒ: diį¹­į¹­heva dhamme aƱƱā, sati vā upādisese
anāgāmitā.

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 vassāniā€¦pe.

Tiį¹­į¹­hantu, bhikkhave, paƱca vassāniā€¦pe.

Tiį¹­į¹­hantu, bhikkhave, cattāri vassāniā€¦pe.

Tiį¹­į¹­hantu, bhikkhave, tÄ«į¹‡i vassāniā€¦pe.

Tiį¹­į¹­hantu, bhikkhave, dve vassāni..pe.

Tiį¹­į¹­hatu, bhikkhave, ekaį¹ƒ vassaį¹ƒ. Yo hi koci, bhikkhave, ime cattāro
satipaį¹­į¹­hāne evaį¹ƒ bhāveyya sattamāsāni, tassa dvinnaį¹ƒ phalānaį¹ƒ
aƱƱataraį¹ƒ phalaį¹ƒ pāį¹­ikaį¹…khaį¹ƒ: diį¹­į¹­heva dhamme aƱƱā, sati vā upādisese
anāgāmitā.

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 māsāniā€¦pe.

Tiį¹­į¹­hantu, bhikkhave, cha māsāniā€¦pe.

Tiį¹­į¹­hantu, bhikkhave, paƱca māsāniā€¦pe.

Tiį¹­į¹­hantu, bhikkhave, cattāri māsāniā€¦pe.

Tiį¹­į¹­hantu, bhikkhave, tÄ«į¹‡i māsāniā€¦pe.

Tiį¹­į¹­hantu, bhikkhave, dve māsāniā€¦pe.

Tiį¹­į¹­hatu, bhikkhave, ekaį¹ƒ māsaį¹ƒā€¦pe.

Tiį¹­į¹­hatu, bhikkhave, aįøįøhamāsaį¹ƒā€¦pe.

Tiį¹­į¹­hatu, bhikkhave, aįøįøhamāso. Yo hi koci, bhikkhave, ime cattāro
satipaį¹­į¹­hāne evaį¹ƒ bhāveyya sattāhaį¹ƒ, tassa dvinnaį¹ƒ phalānaį¹ƒ aƱƱataraį¹ƒ
phalaį¹ƒ pāį¹­ikaį¹…khaį¹ƒ: diį¹­į¹­heva dhamme aƱƱā, sati vā upādisese anāgāmitā.

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.

ā€˜Ekāyano ayaį¹ƒ, bhikkhave, maggo sattānaį¹ƒ visuddhiyā, sokaparidevānaį¹ƒ
samatikkamāya, dukkhadomanassānaį¹ƒ atthaį¹…gamāya, Ʊāyassa adhigamāya,
nibbānassa sacchikiriyāya yadidaį¹ƒ cattāro satipaį¹­į¹­hānāā€™ ti. Iti yaį¹ƒ taį¹ƒ
vuttaį¹ƒ, idametaį¹ƒ paį¹­icca vuttaį¹ƒ ti.

It is for this reason that it was said: ā€œThis 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 nibbāna: that is to
say, the fourfold establishing of awareness.ā€

Idamavoca bhagavā. Attamanā te bhikkhÅ« bhagavato bhāsitaį¹ƒ abhinanduį¹ƒ ti

Thus the Enlightened One spoke. Glad in heart, the monks welcomed the words of the Enlightened One.

Mahāsatipaį¹­į¹­hāna-suttaį¹ƒ niį¹­į¹­hitaį¹ƒ.

The End of the Mahāsatipaį¹­į¹­hāna Sutta

Notes
N.B. For clarity, the footnoted passage will be indicated in the notes
by Pāli in italics followed immediately by the English translation in
square brackets, e.g. sati [awareness]. Other Pāli 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. Satipaį¹­į¹­hāna [establishing of awareness] Sati means ā€œawareness.ā€
Satipaį¹­į¹­hāna implies that the meditator has to work diligently and
constantly to become firmly established in awareness or mindfulness.
Therefore we have used ā€œthe 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 Buddhaā€™s discourses where sati has
the meaning of ā€œmemory.ā€ (DÄ«gha-nikāya: 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 jhānas (deep absorption concentration). But in the
context of Satipaį¹­į¹­hāna, the practice of Vipassana, leading not to the
jhānas 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 sampajāno (the adjective form of
sampajaƱƱa) whenever he was asked to explain sati (awareness). (See, for
example, the definition of sammāsati 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 ā€œfull awareness,ā€ or ā€œclear comprehensionā€ - or as an
exhortation to remain mindful. Another traditional translation of
sampajaƱƱa, which is closer to the full meaning is ā€œthorough
understanding.ā€

In the Sutta Piį¹­aka the Buddha gave two explanations of the term. In
the Saį¹ƒyutta-nikāya (VRI III. 401; PTS V, 180-1) he defines it as
follows:

KathaƱca, bhikkhave, bhikkhu sampajāno hoti? Idha bhikkhave,
bhikkhuno viditā vedanā uppajjanti, viditā upaį¹­į¹­hahanti, viditā
abbhatthaį¹ƒ gacchanti; viditā saƱƱā uppajjanti, viditā upaį¹­į¹­hahanti,
viditā abbhatthaį¹ƒ gacchanti; viditā vitakkā uppajjanti, viditā
upaį¹­į¹­hahanti, viditā abbhatthaį¹ƒ gacchanti. Evaį¹ƒ kho, bhikkhave, bhikkhu
sampajāno 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 sampajāno only when
one understands the characteristic of impermanence (arising, persisting
and vanishing). This understanding must be based on sensation (viditā
vedanā). If the characteristic of impermanence is not experienced at the
level of vedanā, then oneā€™s 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 saƱƱā and vitakkā. Here we
should note that impermanence understood at the level of vedanā actually
covers all three cases since according to the Buddhaā€™s teaching in the
Aį¹…guttara-nikāya (VRI III. Dasakanipāta, 58; PTS V. 107):

Vedanā-samosaraį¹‡Ä sabbe dhammā.

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 Sampajānapabbaį¹ƒ of Mahāsatipaį¹­į¹­hāna Sutta, as in this passage from
the Mahāparinibbāna Sutta (Dīgha-nikāya II: VRI. 160; PTS 95):

KathaƱca, bhikkhave, bhikkhu sampajāno hoti? Idha bhikkhave, bhikkhu
abhikkante paį¹­ikkante sampajānakārÄ« hoti, ālokite vilokite
sampajānakārī hoti, samiƱjite pasārite sampajānakārī hoti,
saį¹…ghāį¹­ipattacÄ«varadhāraį¹‡e sampajānakārÄ« hoti, asite pÄ«te khāyite sāyite
sampajānakārÄ« hoti, uccārapassāvakamme sampajānakārÄ« hoti, gate į¹­hite
nisinne sutte jāgarite bhāsite tuį¹‡hÄ«bhāve sampajānakārÄ« 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 vedanā while the
meditator is performing these activities, then sampajāno satimā is being
practised, paƱƱā (wisdom) is being developed.

The Buddha describes this more specifically in this passage from the
Aį¹…guttara-nikāya (VRI I. Catukkanipāta, 12; PTS II 15) in words
reminiscent of Sampajānapabbaį¹ƒ:

Yataį¹ƒ care yataį¹ƒ tiį¹­į¹­he, yataį¹ƒ acche yataį¹ƒ saye
yataį¹ƒ samiƱjaye bhikkhu, yatamenaį¹ƒ pasāraye
uddhaį¹ƒ tiriyaį¹ƒ apācÄ«naį¹ƒ, yāvatā jagato gati,
samavekkhitā ca dhammānaį¹ƒ, khandhānaį¹ƒ udayabbayaį¹ƒ.

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 ā€œthe
constant thorough understanding of impermanence,ā€ even though this
definition is less concise than the traditional ā€œthorough
understanding.ā€

4. In this introductory paragraph the Buddha repeats a basic verbal
formula reminding us that we must continuously observe ā€œbody in body,ā€
or ā€œsensations in sensations,ā€ or ā€œmind in mind,ā€ or ā€œmental 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 Ānāpānasati Sutta
(Mājjhima-nikāya III: VRI. 149; PTS 83-4), where he describes the
progressive stages of the practice of ānāpāna meditation. In the section
where he explains how the four satipaį¹­į¹­hānā are brought to perfection
by ānāpāna he says:

ā€¦kāyesu kāyaƱƱatarāhaį¹ƒ, bhikkhave, evaį¹ƒ vadāmi yadidaį¹ƒ
assāsapassāsā. Tasmātiha, bhikkhave, kāye kāyānupassÄ« tasmiį¹ƒ samaye
bhikkhu viharati ātāpÄ« sampajāno satimā vineyya loke abhijjhādomanassaį¹ƒ.

ā€¦Monks, when I say, ā€˜inhalation-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 ānāpāna 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€¦vedanāsu vedanāƱƱatarāhaį¹ƒ, bhikkhave, evaį¹ƒ vadāmi yadidaį¹ƒ
assāsapassāsānaį¹ƒ sādhukaį¹ƒ manasikāraį¹ƒ. Tasmātiha, bhikkhave, vedanāsu
vedanānupassÄ« tasmiį¹ƒ samaye bhikkhu viharati ātāpÄ« sampajāno satimā
vineyya loke abhijjhādomanassaį¹ƒ.

ā€¦monks, when I say, ā€˜by 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 satipaį¹­į¹­hānas.

It is instructive that in Ānāpānasati 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 cittānupassÄ«, bhikkhave, tasmiį¹ƒ samaye bhikkhu viharati ātāpÄ«
sampajāno satimā vineyya loke abhijjhādomanassaį¹ƒ. Nāhaį¹ƒ, bhikkhave,
muį¹­į¹­hassatissa asampajānassa ānāpānassatiį¹ƒ vadāmi.

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 ānāpāna.

Beginning with ānāpāna as a starting point the practice described
has led directly to Vipassana, i.e., to the practice of the four
satipaį¹­į¹­hānas. 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. Pajānāti [understands properly] means, ā€œto understand, to know
deeply or intently with wisdom.ā€ It is the result of the intensification
of the verb jānāti (he or she knows) by the addition of the prefix pa-,
from paƱƱā (wisdom).

6. Iti ajjhattaį¹ƒā€¦kāye kāyānupassÄ« viharati. [Thus he dwellsā€¦dwells
observing body in body.] This paragraph is repeated twenty-one times
throughout the Mahāsatipaį¹­į¹­hāna Sutta, with variations according to
which section of the four satipaį¹­į¹­hānas 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 nibbāna
(liberation).

7. Bahiddhā [externally] is sometimes translated as ā€œouter thingsā€
or ā€œobserving anotherā€™s body.ā€ In the following section, on the
observation of sensations, it has sometimes been taken to mean ā€œfeeling
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, ā€œexternally,ā€ meaning the surface of the body, is
the most practical definition of bahiddhā.

See also note no. 19.

8. The Pāli atthi kāyo [this is body] indicates that the meditator
at this stage clearly understands experientially, at the level of
sensations, ā€œbodyā€ in its true nature: its characteristic of arising and
passing away. Therefore the meditator neither makes any identification
of ā€œbodyā€ as male or female, young or old, beautiful or ugly, etc., nor
has any attachment towards ā€œI,ā€ ā€œme,ā€ or ā€œmine.ā€

In the other three sections of the sutta, the sensations, mind and
mental contents are each identified similarly in their corresponding
paragraphs: ā€œThis is sensation,ā€ ā€œThis is mind,ā€ ā€œThese 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. Yāvadeva Ʊāį¹‡amattāya paį¹­issatimattāya [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 paƱƱā
(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: yathā yathā vāā€¦tathā tathā naį¹ƒ pajānāti (whatever he
doesā€¦that he understands properly).

11. Sampajānakārī hoti [does so with constant thorough understanding
of impermanence] literally means: ā€œHe is doing (all the time)
sampajaƱƱa.ā€ It is helpful to follow the progression of the Buddhaā€™s
words in Pāli: he uses ā€œjānātiā€ (he knows), ā€œpajānātiā€ (understands
properly - intently or deeply with wisdom), and ā€œsampajānātiā€ (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. Sāmisa [with attachment] literally means: sa-āmisa (with-flesh);
nirāmisa [without attachment]: means nir-āmisa (without-flesh). They
can also be rendered as: ā€œimpureā€ and ā€œpure,ā€ ā€œmaterialā€ and
ā€œimmaterialā€ or, ā€œsensualā€ and ā€œnonsensual.ā€ A common interpretation is
that a sensation which is sāmisa is related to the world of sensual
pleasures and a nirāmisa 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 ā€œwith
attachmentā€ and ā€œwithout 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
ā€œmind.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 ā€œthought.ā€

Citte cittānupassī [mind in mind] refers to the experiential nature of the observation required (see note no. 4).

15. Saį¹…khittaį¹ƒ [collected] and vikkhittaį¹ƒ [scattered] correspond to
mental states either scattered because of the paƱca nÄ«varaį¹‡Ä, the ā€œfive
hindrances,ā€ or collected when the hindrances are not manifesting their
respective effects. (See the following Section 5A, The Hindrances.)

16. Mahaggataį¹ƒ cittaį¹ƒ [expanded mind] means literally: ā€œmind having
become great;ā€ i.e., by the practice and development of the jhānas (the
practice of absorption samādhi). It refers to a mind expanded by the
practice of these deep samādhis, rather than the stage transcending mind
and matter. Amahaggataį¹ƒ cittaį¹ƒ [unexpanded mind] thus means a mind not
having become expanded in this way.

17. Sa-uttaraį¹ƒ [surpassable] means: ā€œhaving something higher than
thatā€ or ā€œnot superior.ā€ This type of mind is still connected with the
mundane field. Anuttaraį¹ƒ [unsurpassable], correspondingly, is a mind
that has reached a very high stage of meditation, where nothing is
superior. Therefore ā€œsurpassableā€ and ā€œunsurpassable,ā€ though not very
precise, seem to be the nearest translations.

18. Samāhitaį¹ƒ [concentrated] and asamāhitaį¹ƒ [unconcentrated] are
related to the type of samādhi (concentration) that one has gained;
states of concentration that are called: upacāra (neighbourhood
concentration, i.e. approaching a level of absorption) and appanā
samādhi (absorption, or attainment, concentration). Asamāhitaį¹ƒ cittaį¹ƒ
therefore describes a mental state without that depth of concentration.

19. Iti ajjhattaį¹ƒā€¦bahiddhāā€¦ajjhattabahiddhā vā citte cittānupassÄ«
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 cittānupassī). 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 Buddhaā€™s statement:

Vedanā-samosaraį¹‡Ä sabbe dhammā.

Everything that arises in the mind flows together with sensations. (Aį¹…guttara-nikāya: VRI III. Dasakanipāta, 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 upādānakkhandhā [the five aggregates of clinging] consist
of: rūpakkhandha (the material aggregate) connected with kāya (body) and
the four nāmakkhandhā (aggregates of mind), which are: viƱƱāį¹‡akkhandha
(the aggregate of consciousness);
saƱƱākkhandha (the aggregate of perception);
vedanākkhandha (the aggregate of feeling of sensations on the body)
saį¹…khārakkhandha (the aggregate of reaction).

The paƱca upādānakkhandhā 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 ā€œI,ā€ ā€œme.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 ā€œI.ā€ Aggregates and clinging always go together, except in the
case of an arahant, who has paƱca khandhā, the five aggregates, but no
clinging towards them; no upādāna (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: ā€œjoy,ā€ ā€œdelight,ā€ ā€œblissā€ or ā€œthrill.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 nibbāna. This deep illusion
(moha) is removed by the experience of anicca as one experiences this
tranquillity.

24. In the texts byādhi [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:
ā€œuniverse,ā€ ā€œworld,ā€ ā€œregion,ā€ ā€œpeople.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 ā€œworldā€ of the mind-body phenomenon. Therefore the entire ā€œworldā€
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 vicāro [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 jhānas (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. Evaį¹ƒ [in this manner], as explained throughout the entire sutta,
is ātāpī sampajāno satimā (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 sampajaƱƱaį¹ƒ 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 anāgāmī [non-returner] is the third and next-to-last stage of liberation.

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Murderers of democratic institutions and Master of diluting institutions (Modi) is
Fake OBC own motherā€™s flesh eater striving as a stooge, slave, chamcha,
chela, bootlicker, for just 0.1% intolerant, violent, militant, number
one terrorists of the world, ever shooting, mob lynching,
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
treatment at mental asylums in Bend Israel. He gobbled
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 ā€œreal 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 ā€œhistoricā€ 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 ā€œhonourā€ Ms. Mayawati and said he
would ā€œnever 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 ā€œhard decisionsā€ needed to be taken sometimes in the
interest of the people, the nation and the partyā€™s movement considering
the present situation.

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