Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
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https://srv1.worldometers.info/

7,792,958,373
Current World Population - COVID-19 Coronavirus Pandemic Recovered:
4,921,380








Last updated: June 23, 2020, 00:55 GMT
May all be Happy, Well and Secure!


May all live Long!


May all have calm, quiet, alert, attentive and equanimity Mind with a clear understanding that Everything is Changing!


https://tenor.com/view/government-conspiracy-covid19-mom-died-of-avirus-gif-17552801

Government Conspiracy Covid19 GIF - GovernmentConspiracy Covid19 MomDiedOfAVirus GIFs


https://economictimes.indiatimes.com/news/international/world-news/china-lab-rejects-covid-19-conspiracy-claims-but-virus-origins-still-a-mystery/articleshow/75422373.cms?from=mdr



COVID-19 conspiracy claims, but virus origins still a mystery.

There were still no conclusive answers as to where the disease started.

SARS-CoV-2,
now responsible for more than 200,000 deaths worldwide, was synthesised
by the Wuhan Institute of Virology (WIV), based in the city where the
disease was first identified.

Coronavirus Cases:



9,185,974





Deaths:





474,257






7,793,193,979
Current World Population-38,805,599 Net population growth this year-61,005
Net population growth today 66,885,905 Births this year-105,150 Births today-Recovered:4,921,380 from COVID-19 Coronavirus Pandemic

World Population

66,885,905Births this year
105,150Births today

28,080,306Deaths this year

44,145Deaths today

38,805,599Net population growth this year

61,005Net population growth today


Government & Economics

$ 4,135,278,678Public Healthcare expenditure today
$ 2,827,745,934Public Education expenditure today
$ 1,285,411,363Public Military expenditure today
37,616,841Cars produced this year
71,983,738Bicycles produced this year
119,436,649Computers produced this year

Society & Media

1,279,724New book titles published this year
130,430,372Newspapers circulated today
182,937TV sets sold worldwide today
1,783,528Cellular phones sold today
$ 79,868,538Money spent on videogames today
4,596,743,783Internet users in the world today
71,924,550,071Emails sent today
1,898,556Blog posts written today
213,547,882Tweets sent today
1,981,526,866Google searches today

Environment

2,482,944Forest loss this year (hectares)
3,342,714Land lost to soil erosion this year (ha)
17,264,051,901CO2 emissions this year (tons)
5,729,292Desertification this year (hectares)
4,675,283 Toxic chemicals released
in the environment
this year (tons)

Food

843,941,064Undernourished people in the world
1,695,041,310Overweight people in the world
759,442,210Obese people in the world
8,394People who died of hunger today
$ 158,771,449Money spent for obesity related diseases in the USA today
$ 51,887,378Money spent on weight loss programs in the USA today

Water

2,082,436,527Water used this year (million L)
402,029Deaths caused by water related diseases this year
800,120,828People with no access to a safe drinking water source

Energy

128,108,800Energy used today (MWh), of which:
109,053,444- from non-renewable sources (MWh)
19,292,068- from renewable sources (MWh)
802,736,105,784 Solar energy striking Earth today (MWh)
26,275,086Oil pumped today (barrels)
1,505,096,753,088Oil left (barrels)
15,696Days to the end of oil (~43 years)
1,095,193,451,171Natural Gas left (boe)

57,642Days to the end of natural gas

4,315,495,452,697Coal left (boe)

148,810Days to the end of coal


Health

6,197,573Communicable disease deaths this year

232,665Seasonal flu deaths this year
3,628,802Deaths of children under 5 this year
20,302,973Abortions this year
147,561Deaths of mothers during birth this year
41,887,922HIV/AIDS infected people
802,553Deaths caused by HIV/AIDS this year
3,920,913Deaths caused by cancer this year
468,281Deaths caused by malaria this year
4,154,635,597Cigarettes smoked today
2,386,577Deaths caused by smoking this year
1,194,042Deaths caused by alcohol this year
511,947Suicides this year
$ 190,986,428,522Money spent on illegal drugs this year
644,451Road traffic accident fatalities this year

7,793,193,979
Current World Population-38,805,599 Net population growth this year-61,005 Net population growth today 66,885,905 Births this year-105,150 Births today-Recovered:4,921,380 from COVID-19 Coronavirus Pandemic


Last updated: June 23, 2020, 00:55 GMT





BIRTH, OLD AGE, SICKNESS, ILLNESS, DEATH ARE CERTAININTIES


May all be Happy, Well and Secure!


May all have Calm, Quiet, Alert, Attentive and Equanimity Mind with a Clear Understanding that Everything is Changing!


May all those who died attain Eternal Bliss as Final Goal and Rest in Peace
as they followed the following original words of the Buddha the Mettiyya Awakened One with awraeness :

Countries and territories without any cases of COVID-19



1. Comoros,2. North Korea,3. Yemen,4.
The Federated States of Micronesia,5. Kiribati,6. Solomon Islands,7.
The Cook Islands,8. Micronesia,9. Tong,10. The Marshall Islands
Palau,11. American Samoa,12. South Georgia,13. South Sandwich
Islands,14.SaintHelena,Europe,
15. Aland Islands,16.Svalbard,17. Jan
Mayen Islands,18. Latin America,19.Africa,20.British Indian Ocean
Territory,21.French Southern
Territories,22.Lesotho,23.Ocea
nia,24.Christmas
Island,25. Cocos
(Keeling) Islands,26. Heard Island,27. McDonald Islands,28. Niue,29.
Norfolk Island,30. Pitcairn,31. Solomon Islands,32. Tokelau,33. United
States Minor Outlying Islands,34. Wallis and Futuna Islands,35.Tajikistan,
36. Turkmenistan,37. Tuvalu,38. Vanuatu

as they are following the original words of the Buddha Metteyya Awakened One with Awareness:




Dhammacakkappavattana Sutta


1. Dasa raja dhamma, 2. kusala 3. Kuutadanta Sutta dana, 4.
priyavacana,5. artha cariya ,6. samanatmata, 7. Samyutta
Nikayaaryaor,ariyasammutidev 8. Agganna Sutta,9. Majjima Nikaya,10.
arya” or “ariy, 11.sammutideva,12. Digha Nikaya,13. Maha
Sudassana,14.Dittadhammikatthasamvattanika-dhamma ,15. Canon Sutta ,16. Pali Canon and Suttapitaka ,17. Iddhipada ,18. Lokiyadhamma and Lokuttaradhamma,19. Brahmavihàra,20. Sangahavatthu ,21. Nathakaranadhamma ,22. Saraniyadhamma ,23. Adhipateyya Dithadhammikattha,24. dukkha,25. anicca,26. anatta,27. Samsara,28. Cakkamatti Sihananda Sutta,29.Chandagati,30.Dosagati, 31. Mohagati,32.Bhayagati,33.Yoniso manasikara,34. BrahmavihàraSangaha vatthu,35. Nathakaranadhamma,36.SaraniyadhammaAdhipateyya,37. Dithadhammikatth38.Mara,39.Law of Kamma,




40.Vasettha Sutta in Majjhima Nikaya,41. dhammamahamatras,


Digha Nikaya (Mahaparinibbana-sutta)

http://www.buddha-vacana.org/sutta/digha/dn22.html


DN 22 (D ii 290)

Mahāsatipaṭṭhāna Sutta

— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a fundamental reference for meditation practice.



Note: info·bubbles on every Pali word


Pāḷi




Uddesa

I. Kāyānupassanā
   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā
   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba
   E. Sacca Pabba
      E1. Dukkhasacca Niddesa
      E2. Samudayasacca Niddesa
      E3. Nirodhasacca Niddesa
      E4. Maggasacca Niddesa




English




Introduction

I. Observation of Kāya
   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

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





Uddesa


Evaṃ me sutaṃ:

Introduction



Thus have I heard:

Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi:


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


Bhikkhavo ti.

Bhaddante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca:


– Bhikkhus.

– Bhaddante answered the bhikkhus. The Bhagavā said:


Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.

This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of Nibbāna, that is to say the four satipaṭṭhānas.

Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.


Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.


I. Kāyānupassanā

A. Ānāpāna Pabba


Katha·ñ·ca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu arañña-gato rukkha-mūla-gato suññ·āgāra-gato nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So sato·va assasati, sato·va passasati. Dīghaṃ assasantodīghaṃ assasāmī’ ti pajānāti; dīghaṃ passasantodīghaṃ passasāmī’ ti pajānāti; rassaṃ assasantorassaṃ assasāmī’ ti pajānāti; rassaṃ passasantorassaṃ passasāmī’ ti pajānāti;

sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati;sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati;passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.


I. Kāyānupassanā

A. Section on ānāpāna



And how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here, bhikkhus, a
bhikkhu, having gone to the forest or having gone at the root of a tree
or having gone to an empty room, sits down folding the legs crosswise,
setting kāya upright, and setting sati parimukhaṃ.
Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’;
he
trains himself: ‘feeling the whole kāya, I will breathe in’; he trains
himself: ‘feeling the whole kāya, I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe out’.

Seyyathāpi, bhikkhave, dakkho bhamakāro bhamakār·antevāsī dīghaṃ añchantodīghaṃ añchāmī’ ti pajānāti; rassaṃ añchantorassaṃ añchāmī’ ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ assasantodīghaṃ assasāmī’ ti pajānāti; dīghaṃ passasantodīghaṃ passasāmī’ ti pajānāti; rassaṃ assasantorassaṃ assasāmī’ ti pajānāti; rassaṃ passasantorassaṃ passasāmī’ ti pajānāti;

sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati;sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati;passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.


Just as, bhikkhus, a skillful turner or a turner’s apprentice, making a
long turn, understands: ‘I am making a long turn’; making a short turn,
he understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’;
he
trains himself: ‘feeling the whole kāya, I will breathe in’; he trains
himself: ‘feeling the whole kāya, I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe out’.

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

B. Iriyāpatha Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu gacchanto gacchāmīti pajānāti, ṭhito ṭhitomhīti pajānāti, nisinno nisinnomhīti pajānāti, sayāno sayānomhīti pajānāti. Yathā yathā pan·assa kāyo paṇihito hoti, tathā tathā naṃ pajānāti.

B. Section on postures



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

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

C. Sampajāna Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭi-patta-cīvara-dhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccāra-passāva-kamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

C. Section on sampajañña



Furthermore, bhikkhus, a bhikkhu, while approaching and while departing,
acts with sampajañña, while looking ahead and while looking around, he
acts with sampajañña, while bending and while stretching, he acts with
sampajañña, while wearing the robes and the upper robe and while
carrying the bowl, he acts with sampajañña, while eating, while
drinking, while chewing, while tasting, he acts with sampajañña, while
attending to the business of defecating and urinating, he acts with
sampajañña, while walking, while standing, while sitting, while
sleeping, while being awake, while talking and while being silent, he
acts with sampajañña.

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

D. Paṭikūlamanasikāra Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati:Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃti.

D. Section on Repulsiveness



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

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ.
Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya:Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime taṇḍulāti; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati:Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃti.


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

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

E. Dhātumanasikāra Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso paccavekkhati:Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū vāyo·dhātūti.

E. Section on the Elements



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

Seyyathāpi, bhikkhave, dakkho goghātako goghātak·antevāsī gāviṃ vadhitvā catu·mahā·pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso paccavekkhati:Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū vāyo·dhātūti.


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

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

F. Navasivathika Pabba

(1)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāha·mataṃ dvīha·mataṃ tīha·mataṃ uddhumātakaṃ vinīlakaṃ vipubbaka·jātaṃ, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

F. Section on the nine charnel grounds

(1)


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

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(2)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi khajjamānaṃ kulalehi khajjamānaṃ gijjhehi khajjamānaṃ kaṅkehi khajjamānaṃ sunakhehi khajjamānaṃ byagghehi khajjamānaṃ dīpīhi khajjamānaṃ siṅgālehi khajjamānaṃ vividhehi pāṇaka·jātehi khajjamānaṃ, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(2)


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

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(3)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ sa·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(3)


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

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(4)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ ni·maṃsa·lohita·makkhitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(4)


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

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(5)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ apagata·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(5)


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

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(6)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni apagata·sambandhāni disā vidisā vikkhittāni, aññena hatth·aṭṭhikaṃ aññena pād·aṭṭhikaṃ aññena gopphak·aṭṭhikaṃ aññena jaṅgh·aṭṭhikaṃ aññena ūru·ṭṭhikaṃ aññena kaṭi·ṭṭhikaṃ aññena phāsuk·aṭṭhikaṃ aññena piṭṭh·iṭṭhikaṃ aññena khandh·aṭṭhikaṃ aññena gīv·aṭṭhikaṃ aññena hanuk·aṭṭhikaṃ aññena dant·aṭṭhikaṃ aññena sīsakaṭāhaṃ, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(6)


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

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(7)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(7)


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

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(8)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni puñja·kitāni terovassikāni, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(8)


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

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(9)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka·jātāni, so imam·eva kāyaṃ upasaṃharati:ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(9)


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

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.


II. Vedanānupassanā


Kathaṃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?


II. Observation of Vedanā



And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā?

Idha, bhikkhave, bhikkhu sukhaṃ vedanaṃ vedayamānosukhaṃ vedanaṃ vedayāmīti pajānāti; dukkhaṃ vedanaṃ vedayamānodukkhaṃ vedanaṃ vedayāmīti pajānāti; a·dukkham-a·sukhaṃ vedanaṃ vedayamānoa·dukkham-a·sukhaṃ vedanaṃ vedayāmīti pajānāti. Sāmisaṃ sukhaṃ vedanaṃ vedayamānosāmisaṃ sukhaṃ vedanaṃ vedayāmīti pajānāti; nirāmisaṃ sukhaṃ vedanaṃ vedayamānonirāmisaṃ sukhaṃ vedanaṃ vedayāmīti pajānāti. Sāmisaṃ dukkhaṃ vedanaṃ vedayamānosāmisaṃ dukkhaṃ vedanaṃ vedayāmīti pajānāti; nirāmisaṃ dukkhaṃ vedanaṃ vedayamānonirāmisaṃ dukkhaṃ vedanaṃ vedayāmīti pajānāti. Sāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayamānosāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmīti pajānāti; nirāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayamānonirāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmīti pajānāti.


Here, bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am experiencing a sukha vedanā“; experiencing a dukkha vedanā, undersands: “I am experiencing a dukkha vedanā“; experiencing an adukkham-asukhā vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā“; experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a sukha vedanā sāmisa“; experiencing a sukha vedanā nirāmisa, undersands: “I am experiencing a sukha vedanā nirāmisa“; experiencing a dukkha vedanā sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa“; experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a dukkha vedanā nirāmisa“; experiencing an adukkham-asukhā vedanā sāmisa, undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa“; experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am experiencing a adukkham-asukhā vedanā nirāmisa“.

Iti ajjhattaṃ vedanāsu vedanānupassī viharati, bahiddhā vedanāsu vedanānupassī viharati, ajjhatta-bahiddhā vedanāsu vedanānupassī viharati; samudaya-dhamm·ānupassī vedanāsu viharati, vaya-dhamm·ānupassī vedanāsu viharati, samudaya-vaya-dhamm·ānupassī vedanāsu viharati;atthi vedanāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.


Thus he dwells observing vedanā in vedanā internally, or he dwells observing vedanā in vedanā externally, or he dwells observing vedanā in vedanā internally and externally; he dwells observing the samudaya of phenomena in vedanā, or he dwells observing the passing away of phenomena in vedanā, or he dwells observing the samudaya and passing away of phenomena in vedanā; or else, [realizing:] “this is vedanā!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā.


III. Cittānupassanā


Kathaṃ ca pana, bhikkhave, bhikkhu citte cittānupassī viharati?


III. Observation of Citta



And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?

Idha, bhikkhave, bhikkhu sa·rāgaṃ cittaṃsa·rāgaṃ cittaṃti pajānāti, vīta·rāgaṃ cittaṃvīta·rāgaṃ cittaṃti pajānāti, sa·dosaṃ cittaṃsa·dosaṃ cittaṃti pajānāti, vīta·dosaṃ cittaṃvīta·dosaṃ cittaṃti pajānāti, sa·mohaṃ cittaṃsa·mohaṃ cittaṃti pajānāti, vīta·mohaṃ cittaṃvīta·mohaṃ cittaṃti pajānāti, saṅkhittaṃ cittaṃsaṅkhittaṃ cittaṃti pajānāti, vikkhittaṃ cittaṃvikkhittaṃ cittaṃti pajānāti, mahaggataṃ cittaṃmahaggataṃ cittaṃti pajānāti, a·mahaggataṃ cittaṃa·mahaggataṃ cittaṃti pajānāti, sa·uttaraṃ cittaṃsa·uttaraṃ cittaṃti pajānāti, an·uttaraṃ cittaṃan·uttaraṃ cittaṃti pajānāti, samāhitaṃ cittaṃsamāhitaṃ cittaṃti pajānāti, a·samāhitaṃ cittaṃa·samāhitaṃ cittaṃti pajānāti, vimuttaṃ cittaṃvimuttaṃ cittaṃti pajānāti, a·vimuttaṃ cittaṃa·vimuttaṃ cittaṃti pajānāti.


Here, bhikkhus, a bhikkhu understands citta with rāga as “citta with rāga“, or he understands citta without rāga as “citta without rāga“, or he understands citta with dosa as “citta with dosa“, or he understands citta without dosa as “citta without dosa“, or he understands citta with moha as “citta with moha“, or he understands citta without moha as “citta without moha“, or he understands a collected citta as “a collected citta“, or he understands a scattered citta as “a scattered citta“, or he understands an expanded citta as “an expanded citta“, or he understands an unexpanded citta as “an unexpanded citta“, or he understands a surpassable citta as “a surpassable citta“, or he understands an unsurpassable citta as “an unsurpassable citta“, or he understands a settled citta as “a settled citta“, or he understands an unsettled citta as “an unsettled citta“, or he understands a liberated citta as “a liberated citta“, or he understands an unliberated citta as “an unliberated citta“.

Iti ajjhattaṃ citte cittānupassī viharati, bahiddhā citte cittānupassī viharati, ajjhatta-bahiddhā citte cittānupassī viharati; samudaya-dhamm·ānupassī cittasmiṃ viharati, vaya-dhamm·ānupassī cittasmiṃ viharati, samudaya-vaya-dhamm·ānupassī cittasmiṃ viharati;atthi cittaṃti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu citte cittānupassī viharati.


Thus he dwells observing citta in citta internally, or he dwells observing citta in citta externally, or he dwells observing citta in citta internally and externally; he dwells observing the samudaya of phenomena in citta, or he dwells observing the passing away of phenomena in citta, or he dwells observing the samudaya and passing away of phenomena in citta; or else, [realizing:] “this is citta!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing citta in citta.


IV. Dhammānupassanā

A. Nīvaraṇa Pabba


Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, pañcasu nīvaraṇesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, pañcasu nīvaraṇesu?


IV. Observation of Dhammas

A. Section on the Nīvaraṇas



And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas? Here, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the five nīvaraṇas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the five nīvaraṇas?

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ kāmacchandaṃatthi me ajjhattaṃ kāmacchandoti pajānāti; a·santaṃ ajjhattaṃ kāmacchandaṃn·atthi me ajjhattaṃ kāmacchandoti pajānāti; yathā ca an·uppannassa kāmacchandassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


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

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ byāpādaṃatthi me ajjhattaṃ byāpādoti pajānāti; a·santaṃ ajjhattaṃ byāpādaṃn·atthi me ajjhattaṃ byāpādoti pajānāti; yathā ca an·uppannassa byāpādassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa byāpādassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa byāpādassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


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

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ thinamiddhaṃatthi me ajjhattaṃ thinamiddhaṃti pajānāti; a·santaṃ ajjhattaṃ thinamiddhaṃn·atthi me ajjhattaṃ thinamiddhaṃti pajānāti; yathā ca an·uppannassa thinamiddhassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


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

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ uddhacca-kukkuccaṃatthi me ajjhattaṃ uddhacca-kukkuccaṃti pajānāti; a·santaṃ ajjhattaṃ uddhacca-kukkuccaṃn·atthi me ajjhattaṃ uddhacca-kukkuccaṃti pajānāti; yathā ca an·uppannassa uddhacca-kukkuccassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa uddhacca-kukkuccassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa uddhacca-kukkuccassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


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

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ vicikicchaṃatthi me ajjhattaṃ vicikicchāti pajānāti; a·santaṃ ajjhattaṃ vicikicchaṃn·atthi me ajjhattaṃ vicikicchāti pajānāti; yathā ca an·uppannāya vicikicchāya uppādo hoti taṃ ca pajānāti; yathā ca uppannāya vicikicchāya pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṃ an·uppādo hoti taṃ ca pajānāti.


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

Iti ajjhattaṃ dhammesu dhammānupassī viharati, bahiddhā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī dhammesu viharati, vaya-dhamm·ānupassī dhammesu viharati, samudaya-vaya-dhamm·ānupassī dhammesu viharati;atthi dhammāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, pañcasu nīvaraṇesu.


Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the five nīvaraṇas.

B. Khandha Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu cittānupassī viharati, pañcasu upādānakkhandhesu?

B. Section on the Khandhas



And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the five khandhas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the five khandhas?

Idha, bhikkhave, bhikkhu, ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamoti.


Here, bhikkhus, a bhikkhu [discerns]: “such is rūpa, such is the samudaya of rūpa, such is the passing away of rūpa; such is vedanā, such is the samudaya of vedanā, such is the passing away of vedanā; such is saññā, such is the samudaya of saññā, such is the passing away of saññā; such is saṅkhāra, such is the samudaya of saṅkhāra, such is the passing away of saṅkhāra; such is viññāṇa, such is the samudaya of viññāṇa, such is the passing away of viññāṇa“.

Iti ajjhattaṃ dhammesu dhammānupassī viharati, bahiddhā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī dhammesu viharati, vaya-dhamm·ānupassī dhammesu viharati, samudaya-vaya-dhamm·ānupassī dhammesu viharati;atthi dhammāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, pañcasu upādānakkhandhesu.


Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the five khandhas.

C. Āyatana Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, chasu ajjhattika·bāhiresu āyatanesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu cittānupassī viharati, chasu ajjhattika·bāhiresu āyatanesu?

C. Section on the Sense Spheres



And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the six internal and external āyatanas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the six internal and external āyatanas?

Idha, bhikkhave, bhikkhu cakkhuṃ ca pajānāti, rūpe ca pajānāti, yaṃ ca tad·ubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca an·uppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


Here, bhikkhus, a bhikkhu understands cakkhu, he understands rūpa, he understands the saṃyojana which arises owing to these two, he understands how the unarisen saṃyojana comes to arise, he understands how the arisen saṃyojana is abandoned, and he understands how the abandoned saṃyojana does not come to arise in the future.

Sotaṃ ca pajānāti, sadde ca pajānāti, yaṃ ca tad·ubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca an·uppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


He understands sota, he understands sadda, he understands the saṃyojana which arises owing to these two, he understands how the unarisen saṃyojana comes to arise, he understands how the arisen saṃyojana is abandoned, and he understands how the abandoned saṃyojana does not come to arise in the future.

Ghānaṃ ca pajānāti, gandhe ca pajānāti, yaṃ ca tad·ubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca an·uppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


He understands ghāna, he understands gandha, he understands the saṃyojana which arises owing to these two, he understands how the unarisen saṃyojana comes to arise, he understands how the arisen saṃyojana is abandoned, and he understands how the abandoned saṃyojana does not come to arise in the future.

Jivhaṃ ca pajānāti, rase ca pajānāti, yaṃ ca tad·ubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca an·uppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


He understands jivha, he understands rasa, he understands the saṃyojana which arises owing to these two, he understands how the unarisen saṃyojana comes to arise, he understands how the arisen saṃyojana is abandoned, and he understands how the abandoned saṃyojana does not come to arise in the future.

Kāyaṃ ca pajānāti, phoṭṭhabbe ca pajānāti, yaṃ ca tad·ubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca an·uppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


He understands kāya, he understands phoṭṭhabba, he understands the saṃyojana which arises owing to these two, he understands how the unarisen saṃyojana comes to arise, he understands how the arisen saṃyojana is abandoned, and he understands how the abandoned saṃyojana does not come to arise in the future.

Manaṃ ca pajānāti, dhamme ca pajānāti, yaṃ ca tad·ubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca an·uppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.


He understands mana, he understands dhammas, he understands the saṃyojana which arises owing to these two, he understands how the unarisen saṃyojana comes to arise, he understands how the arisen saṃyojana is abandoned, and he understands how the abandoned saṃyojana does not come to arise in the future.

Iti ajjhattaṃ dhammesu dhammānupassī viharati, bahiddhā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī dhammesu viharati, vaya-dhamm·ānupassī dhammesu viharati, samudaya-vaya-dhamm·ānupassī dhammesu viharati;atthi dhammāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, chasu ajjhattika·bāhiresu āyatanesu.


Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the six internal and external āyatanas.

D. Bojjhaṅga Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, sattasu bojjhaṅgesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu cittānupassī viharati, sattasu bojjhaṅgesu?

D. Section on the Bojjhaṅgas



And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the seven bojjhaṅgas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the seven bojjhaṅgas?

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ sati·sambojjhaṅgaṃatthi me ajjhattaṃ sati·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ sati·sambojjhaṅgaṃn·atthi me ajjhattaṃ sati·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa sati·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa sati·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


Here, bhikkhus, a bhikkhu, there being the sati sambojjhaṅga present within, understands: “there is the sati sambojjhaṅga within me”; there not being the sati sambojjhaṅga present within, he understands: “there is no sati sambojjhaṅga within me”; he understands how the unarisen sati sambojjhaṅga comes to arise; he understands how the arisen sati sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ dhammavicaya·sambojjhaṅgaṃatthi me ajjhattaṃ dhammavicaya·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ dhammavicaya·sambojjhaṅgaṃn·atthi me ajjhattaṃ dhammavicaya·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa dhammavicaya·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa dhammavicaya·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


There being the dhammavicaya sambojjhaṅga present within, he understands: “there is the dhammavicaya sambojjhaṅga within me”; there not being the dhammavicaya sambojjhaṅga present within, he understands: “there is no dhammavicaya sambojjhaṅga within me”; he understands how the unarisen dhammavicaya sambojjhaṅga comes to arise; he understands how the arisen dhammavicaya sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ vīriya·sambojjhaṅgaṃatthi me ajjhattaṃ vīriya·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ vīriya·sambojjhaṅgaṃn·atthi me ajjhattaṃ vīriya·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa vīriya·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa vīriya·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


There being the vīriya sambojjhaṅga present within, he understands: “there is the vīriya sambojjhaṅga within me”; there not being the vīriya sambojjhaṅga present within, he understands: “there is no vīriya sambojjhaṅga within me”; he understands how the unarisen vīriya sambojjhaṅga comes to arise; he understands how the arisen vīriya sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ pīti·sambojjhaṅgaṃatthi me ajjhattaṃ pīti·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ pīti·sambojjhaṅgaṃn·atthi me ajjhattaṃ pīti·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa pīti·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa pīti·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


There being the pīti sambojjhaṅga present within, he understands: “there is the pīti sambojjhaṅga within me”; there not being the pīti sambojjhaṅga present within, he understands: “there is no pīti sambojjhaṅga within me”; he understands how the unarisen pīti sambojjhaṅga comes to arise; he understands how the arisen pīti sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ passaddhi·sambojjhaṅgaṃatthi me ajjhattaṃ passaddhi·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ passaddhi·sambojjhaṅgaṃn·atthi me ajjhattaṃ passaddhi·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa passaddhi·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa passaddhi·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


There being the passaddhi sambojjhaṅga present within, he understands: “there is the passaddhi sambojjhaṅga within me”; there not being the passaddhi sambojjhaṅga present within, he understands: “there is no passaddhi sambojjhaṅga within me”; he understands how the unarisen passaddhi sambojjhaṅga comes to arise; he understands how the arisen passaddhi sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ samādhi·sambojjhaṅgaṃatthi me ajjhattaṃ samādhi·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ samādhi·sambojjhaṅgaṃn·atthi me ajjhattaṃ samādhi·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa samādhi·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa samādhi·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


There being the samādhi sambojjhaṅga present within, he understands: “there is the samādhi sambojjhaṅga within me”; there not being the samādhi sambojjhaṅga present within, he understands: “there is no samādhi sambojjhaṅga within me”; he understands how the unarisen samādhi sambojjhaṅga comes to arise; he understands how the arisen samādhi sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ upekkhā·sambojjhaṅgaṃatthi me ajjhattaṃ upekkhā·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ upekkhā·sambojjhaṅgaṃn·atthi me ajjhattaṃ upekkhā·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa upekkhā·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa upekkhā·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.


There being the upekkhā sambojjhaṅga present within, he understands: “there is the upekkhā sambojjhaṅga within me”; there not being the upekkhā sambojjhaṅga present within, he understands: “there is no upekkhā sambojjhaṅga within me”; he understands how the unarisen upekkhā sambojjhaṅga comes to arise; he understands how the arisen upekkhā sambojjhaṅga is developed to perfection.

Iti ajjhattaṃ dhammesu dhammānupassī viharati, bahiddhā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī dhammesu viharati, vaya-dhamm·ānupassī dhammesu viharati, samudaya-vaya-dhamm·ānupassī dhammesu viharati;atthi dhammāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, sattasu bojjhaṅgesu.


Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the seven bojjhaṅgas.

E. Sacca Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, catūsu ariyasaccesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu cittānupassī viharati, catūsu ariyasaccesu?

E. Section on the Truths



And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the four ariya·saccas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the four ariya·saccas?

Idha, bhikkhave, bhikkhuidaṃ dukkhaṃti yathā·bhūtaṃ pajānāti, ‘ayaṃ dukkha·samudayoti yathā·bhūtaṃ pajānāti, ‘ayaṃ dukkha·nirodhoti yathā·bhūtaṃ pajānāti, ‘ayaṃ dukkha·nirodha·gāminī paṭipadāti yathā·bhūtaṃ pajānāti.

E1. Dukkhasacca Niddesa


Katamaṃ ca, bhikkhave, dukkhaṃ ariya·saccaṃ? Jāti-pi dukkhā, jarā-pi dukkhā (byādhi-pi dukkho) maraṇam-pi dukkhaṃ, soka·parideva·dukkha·domanass·upāyāsā pi dukkhā, a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tam·pi dukkhaṃ; saṅkhittena pañc·upādāna·k·khandhā dukkhā.

E1. Exposition of Dukkhasacca



And what, bhikkhus, is the dukkha ariyasacca? Jāti is dukkha, aging is dukkha (sickness is dukkha) maraṇa is dukkha, sorrow, lamentation, dukkha, domanassa and distress is dukkha, association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five upādāna·k·khandhas are dukkha.

Katamā ca, bhikkhave, jāti? tesaṃ tesaṃ sattānaṃ tamhi tamhi satta-nikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave, jāti.


And what, bhikkhus, is jāti? For the various beings in the various classes of beings, jāti, the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas, the acquisition of the āyatanas. This, bhikkhus, is called jāti.

Katamā ca, bhikkhave, jarā? tesaṃ tesaṃ sattānaṃ tamhi tamhi satta-nikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko: ayaṃ vuccati, bhikkhave, jarā.


And what, bhikkhus, is jarā? For the various beings in the various classes of beings, jarā,
the state of being decayed, of having broken [teeth], of having grey
hair, of being wrinkled, the decline of vitality, the decay of the indriyas: this, bhikkhus, is called jarā.

Katamaṃ ca, bhikkhave, maraṇaṃ? tesaṃ tesaṃ sattānaṃ tamhi tamhi satta-nikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo, idaṃ vuccati, bhikkhave, maraṇaṃ.


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

Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena dukkha·dhammena phuṭṭhassa soko socanā socita·ttaṃ anto·soko anto·parisoko, ayaṃ vuccati, bhikkhave, soko.


And what, bhikkhus, is sorrow? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas, the sorrrow, the mourning, the state of grief, the inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.

Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena dukkha·dhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.


And what, bhikkhus, is lamentation? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas,
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.

Katamaṃ ca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ a·sātaṃ kāya·samphassa·jaṃ dukkhaṃ a·sātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.


And what, bhikkhus, is dukkha? Whatever, bhikkhus, bodily dukkha, bodily unpleasantness, dukkha engendered by bodily contact, unpleasant vedayitas: this, bhikkhus, is called dukkha.

Katamaṃ ca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ a·sātaṃ mano·samphassa·jaṃ dukkhaṃ a·sātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.


And what, bhikkhus, is domanassa? Whatever, bhikkhus, mental dukkha, mental unpleasantness, dukkha engendered by mental contact, unpleasant vedayitas: this, bhikkhus, is called domanassa.

Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññatar·aññatarena byasanena samannāgatassa aññatar·aññatarena dukkha·dhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.


And what, bhikkhus, is despair? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas, the trouble, the despair, the state of being in trouble, the state of being in despair: this, bhikkhus, is called despair.

Katamo ca, bhikkhave, a·p·piyehi sampayogo dukkho? Idha yassa te honti an·iṭṭhā a·kantā a·manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye pan·assa te honti an·attha·kāmā a·hita·kāmā a·phāsuka·kāmā a·yoga·k·khema·kāmā, tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, a·p·piyehi sampayogo dukkho.


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

Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye pan·assa te honti attha·kāmā hita·kāmā phāsuka·kāmā yoga·k·khema·kāmā mātā pitā bhātā bhaginī mittā amaccā ñāti·sālohitā , tehi saddhiṃ a·saṅgati a·samāgamo a·samodhānaṃ a·missībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.


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

Katamaṃ ca, bhikkhave, yampicchaṃ na labhati tam·pi dukkhaṃ? Jāti·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati:aho vata mayaṃ na jāti·dhammā assāma na ca vata no jāti āgaccheyyāti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi dukkhaṃ.


And what, bhikkhus, is the dukkha
of not getting what one wants? In beings, bhikkhus, having the
characteristic of being born, such a wish arises: “oh really, may there
not be jāti for us, and really, may we not come to jāti.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.

Jarā·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati:aho vata mayaṃ na jarā·dhammā assāma na ca vata no jarā āgaccheyyāti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi dukkhaṃ.


In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be jarā for us, and really, may we not come to jarā.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.

Byādhi·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati:aho vata mayaṃ na byādhi·dhammā assāma na ca vata no byādhi āgaccheyyāti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi dukkhaṃ.


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

Maraṇa·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati:aho vata mayaṃ na maraṇa·dhammā assāma na ca vata no maraṇa āgaccheyyāti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi dukkhaṃ.


In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraṇa for us, and really, may we not come to maraṇa.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.

Soka·parideva·dukkha·domanass·upāyāsa·dhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati:aho vata mayaṃ na soka·parideva·dukkha·domanass·upāyāsa·dhammā assāma na ca vata no soka·parideva·dukkha·domanass·upāyāsa·dhammā āgaccheyyuṃti. Na kho pan·etaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati tam·pi dukkhaṃ.


In beings, bhikkhus, having the characteristic of sorrow, lamentation, dukkha, domanassa and distress, such a wish arises: “oh really, may there not be sorrow, lamentation, dukkha, domanassa and distress for us, and really, may we not come to sorrow, lamentation, dukkha, domanassa and distress.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.

Katame ca, bhikkhave, saṅkhittena pañc·upādāna·k·khandhā dukkhā? Seyyathidaṃ: rūp·upādānakkhandho vedan·upādānakkhandho saññ·upādānakkhandho saṅkhār·upādānakkhandho viññāṇ·upādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañc·upādāna·k·khandhā dukkhā.


And what, bhikkhus, are in short the five upādānakkhandhas? They are: the rūpa upādānakkhandha, the vedanā upādānakkhandha, the saññā upādānakkhandha, the saṅkhāra upādānakkhandha, the viññāṇa upādānakkhandha. These are called in short, bhikkhus, the five upādānakkhandhas.

Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.


This is called, bhikkhus, the dukkha ariyasacca

E2. Samudayasacca Niddesa


Katamaṃ ca, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ? Y·āyaṃ taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma-taṇhā, bhava-taṇhā, vibhava-taṇhā. kho pan·esā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

E2. Exposition of Samudayasacca



And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā. But this taṇhā,
bhikkhus, when arising, where does it arise, and when settling
[itself], where does it settle? In that in the world which seems
pleasant and agreeable, that is where taṇhā, when arising, arises, where when settling, it settles.

Kiñca loke piya·rūpaṃ sāta·rūpaṃ? Cakkhu loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghānaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kayo loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The ear in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The nose in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The tongue in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Kāya in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Mana in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Rūpā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


Visible forms in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Sounds in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Smells in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Tastes in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Bodily phenomena in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Dhammas in the world are pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Cakkhu·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The eye-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The ear-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The nose-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The tongue-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Kāya-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Mana-viññāṇa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Cakkhu·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The eye-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The ear-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The nose-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. Mana-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Cakkhu·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sota·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghāna·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāya·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The vedanā born of eye-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of ear-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of nose-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vedanā born of mana-samphassa in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Rūpā·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The saññā of visible forms in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of sounds in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of odors in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of tastes in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The saññā of Dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Rūpā·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The intention [related to] visible forms in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The intention
[related to] sounds in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The intention
[related to] odors in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The intention
[related to] tastes in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The intention
[related to] bodily phenomena in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The intention [related to] dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Rūpā·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The taṇhā for visible forms in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for sounds in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for odors in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for tastes in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for bodily phenomena in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The taṇhā for dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Rūpā·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


The vitakka of visible forms in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of sounds in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of odors in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of tastes in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vitakka of dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles.

Rūpā·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sadda·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandha·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasa·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabba·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhamma·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkha·samudayaṃ ariyasaccaṃ.


The vicāra of visible forms in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of sounds in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of odors in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of tastes in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. The vicāra of dhammas in the world is pleasant and agreeable, there taṇhā, when arising, arises, there when settling, it settles. This is called, bhikkhus, the dukkha·samudaya ariyasacca.

E3. Nirodhasacca Niddesa


Katamaṃ ca, bhikkhave, dukkha·nirodhaṃ ariya·saccaṃ? Yo tassā-y·eva taṇhāya asesa-virāga-nirodho cāgo paṭinissaggo mutti anālayo. kho pan·esā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

E3. Exposition of Nirodhasacca



And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā. But this taṇhā,
bhikkhus, when abandoned, where is it abandoned, and when ceasing,
where does it cease? In that in the world which seems pleasant and
agreeable, that is where taṇhā, when abandoned, is abandoned, where when ceasing, it ceases.

Kiñca loke piya·rūpaṃ sāta·rūpaṃ? Cakkhu loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghānaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kayo loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The ear in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The nose in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The tongue in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Kāya in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Mana in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Rūpā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Saddā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabbā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhammā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


Visible forms in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Sounds in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Smells in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Tastes in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Bodily phenomena in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Dhammas in the world are pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Cakkhu·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sota·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghāna·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāya·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano·viññāṇaṃ loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The eye-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The ear-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The nose-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The tongue-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Kāya-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Mana-viññāṇa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Cakkhu·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sota·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghāna·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāya·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano·samphasso loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The eye-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The ear-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The nose-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Mana-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Cakkhu·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sota·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghāna·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāya·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano·samphassa· vedanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The vedanā born of eye-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of ear-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of nose-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā born of mana-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Rūpā·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·saññā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The saññā of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of sounds in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of odors in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of tastes in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of Dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Rūpā·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·sañcetanā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The intention [related to] visible forms in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] sounds in the world is pleasant and agreeable,
there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] odors in the world is pleasant and agreeable,
there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] tastes in the world is pleasant and agreeable,
there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] bodily phenomena in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The intention [related to] dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Rūpā·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·taṇhā loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The taṇhā for visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for sounds in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for odors in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for tastes in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for bodily phenomena in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Rūpā·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·vitakko loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.


The vitakka of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of sounds in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of odors in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of tastes in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Rūpā·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sadda·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandha·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasa·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabba·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhamma·vicāro loke piya·rūpaṃ sāta·rūpaṃ etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkha·nirodhaṃ ariyasaccaṃ.


The vicāra of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of sounds in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of odors in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of tastes in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of bodily phenomena in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra of dhammas in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. This is called, bhikkhus, the dukkha·nirodha ariyasacca.

E4. Maggasacca Niddesa


Katamaṃ ca, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ? Ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

E4. Exposition of Maggasacca



And what, bhikkhus, is the dukkha·nirodha·gāminī paṭipadā ariyasacca? It is just this ariya aṭṭhaṅgika magga, that is to say sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati and sammāsamādhi.

Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkha-samudaye ñāṇaṃ , dukkha-nirodhe ñāṇaṃ, dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

And what, bhikkhus, is sammādiṭṭhi? That, bhikkhus, which is the ñāṇa of dukkha, the ñāṇa of dukkha-samudaya, the ñāṇa of dukkha-nirodha and the ñāṇa of dukkha-nirodha-gāmini paṭipada, that is called, bhikkhus, sammādiṭṭhi.

Katamo ca, bhikkhave, sammāsaṅkappo? Yo kho, bhikkhave, nekkhamma-saṅkappo , abyāpāda-saṅkappo, avihiṃsā-saṅkappo ayaṃ vuccati, bhikkhave, sammāsaṅkappo.

And what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā, those are called, bhikkhus, sammāsaṅkappas.

Katamā ca, bhikkhave, sammāvācā? kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī ayaṃ vuccati, bhikkhave, sammāvācā.

And what, bhikkhus, is sammāvācā? That, bhikkhus, which is abstaining from musāvādā, abstaining from pisuṇa vācā, abstaining from pharusa vācā, and abstaining from samphappalāpa, that is called, bhikkhus, sammāvācā.

Katamo ca, bhikkhave, sammā-kammanto? kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī ayaṃ vuccati, bhikkhave, sammā-kammanto.

And what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is abstaining from pāṇātipāta , abstaining from adinnādāna, abstaining from abrahmacariya, that is called, bhikkhus, sammā-kammanta.

Katamo ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariya-sāvako micchā-ājīvaṃ pahāya sammā-ājīvena jīvitaṃ kappeti ayaṃ vuccati, bhikkhave, sammā-ājīvo.

And what, bhikkhus, is sammā-ājīva?
Here, bhikkhus, a noble disciple, having abandonned wrong livelihood,
supports his life by right means of livelihood, that is called,
bhikkhus, sammā-ājīva.

Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.

And what, bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu generates his chanda for the non-arising of unarisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the forsaking of arisen pāpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the arising of unarisen kusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the steadfastness of arisen kusala dhammas,
for their absence of confusion, for their increase, their development,
their cultivation and their completion, he exerts himself, rouses his viriya, applies vigorously his citta and strives. This is called, bhikkhus, sammāvāyāma.

Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.


An what, bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. This is called, bhikkhus, sammāsati.

Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa-domanassānaṃ atthaṅgamā adukkham-asukhaṃ upekkhā-sati-pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi ti.


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

Idaṃ vuccati, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ.


This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca.

Iti ajjhattaṃ dhammesu dhammānupassī viharati, bahiddhā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī dhammesu viharati, vaya-dhamm·ānupassī dhammesu viharati, samudaya-vaya-dhamm·ānupassī dhammesu viharati;atthi dhammāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, catūsu ariyasaccesu.


Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the four ariya·saccas.

Satipaṭṭhānabhāvanā Nisaṃsa


Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati upādisese anāgāmitā.

The benefits of practicing the Satipaṭṭhānas



For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for seven years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Tiṭṭhantu, bhikkhave, satta·vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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

Tiṭṭhantu, bhikkhave, cha vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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

Tiṭṭhantu, bhikkhave, pañca vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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

Tiṭṭhantu, bhikkhave, cattāri vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇī vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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

Tiṭṭhantu, bhikkhave, tīṇī vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dve vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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

Tiṭṭhantu, bhikkhave, dve vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ vassaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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

Tiṭṭhantu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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

Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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

Tiṭṭhantu, bhikkhave, cha māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya pañca māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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

Tiṭṭhantu, bhikkhave, pañca māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cattāri māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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

Tiṭṭhantu, bhikkhave, cattāri māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya tīṇi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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

Tiṭṭhantu, bhikkhave, tīṇi māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya dvi māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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

Tiṭṭhantu, bhikkhave, dve māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya ekaṃ māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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

Tiṭṭhantu, bhikkhave, ekaṃ māsaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya aḍḍha·māsaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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


Tiṭṭhantu, bhikkhave, aḍḍha·māso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, atthi upādisese anāgāmitā.


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


Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānāti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ ti.


“This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of Nibbāna, that is to say the four satipaṭṭhānas.” Thus has it been said, and on the basis of all this has it been said.

Idam·avoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ ti.


Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.


Bodhi leaf




Note

1. ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya:
this is probably the trickiest part of the sutta. It is very important
because it will be repeated over 20 times, and also because it is the
central part explaining how sati is actually made present. Here are a
few alternate renderings:

VRI: “Now his awareness is established: “This
is body!” Thus he develops his awareness to such an extent that there
is mere understanding along with mere awareness.”

Bhante Analayo: “Or else mindfulness that ‘There is a body’ is established in him to the extent of bare knowledge and remembrance of it”

Thanissaro Bhikkhu: “Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance”

Bhikkhu Nanamoli & Bhikkhu Bodhi: “Or
else mindfulness that ‘there is a body’ is simply established in him to
the extent necessary for bare knowledge and mindfulness.”

Nyanasatta Thera: “Or his mindfulness is
established with the thought: “The body exists,” to the extent necessary
just for knowledge and mindfulness.”

Soma Thera: “Or indeed his mindfulness is
established with the thought: ‘The body exists,’ to the extent necessary
just for knowledge and remembrance”

Maurice Walshe: “Or else, mindfulness that “there is a body” is present to him just to the extent necessary for the knowledge and awareness.”



Translation suggested by the webmaster,
with the support of Thanissaro Bhikkhu’s translation.

———oOo———
Published as a gift of Dhamma, to be distributed free of charge.
Any copies or derivatives of this work must cite their original source.



Ambattha Sutta in Digha Nikaya

Assamedha

Sassamedha

Naramedha

Purisamedha

Sammapasa

Vajapeyya

Niraggala

Sila

Samadhi        

Panna

Samma-sankappa

Sigalovada Sutta

Brahmajala Sutta




‘Let the government do what is best for the country’: BSP chief Mayawati tweets after Manmohan Singh ‘advices’ Modi
Mayawati’s tweet came at the backdrop of the ‘advice’ given by former Prime Minister Manmohan Singh to the Narendra Modi.
Mayawati stated that during testing times, the opinions of people and experts maybe different on what needs to be done, however, it is best if crucial decisions regarding national security are left…
opindia.com

Friends

‘Let the government do what is best for the country’: BSP chief Mayawati tweets after Manmohan Singh ‘advices’ Modi
Mayawati’s tweet came at the backdrop of the ‘advice’ given by former Prime Minister Manmohan Singh to Modi.
On Monday, Bahujan Samaj Party (BSP) leader Mayawati tweeted in memory of the soldiers martyred during the violent clash between India and China in the Galwan Valley, Ladakh, and emphasised that the course of action required to safeguard our borders must be left at the discretion of the government. She wrote, “The country is aggrieved, worried and agitated by the death of 20 soldiers, including a Colonel in the recent scuffle with Chinese forces on June 15. The government and the opposition must stay united and work towards finding a feasible solution.”
Mayawati added, “Amidst the challenging times, the opinion of the people and the experts may differ in terms of the future course of action that the government must undertake (to resolve the issue). However, it is best if we leave it to the government to decide the course of action regarding the nation’s security because it is the responsibility of the government to safeguard our borders.”
Mayawati’s tweet came at the backdrop of the ‘advice’ given by former Prime Minister Manmohan Singh to the incumbent Prime Minister Narendra Modi. In his press release, Singh had said, “We remind the Government that disinformation is no substitute for diplomacy or decisive leadership. The truth cannot be suppressed by having pliant allies sprout comforting but false statements. “
Mayawati
✔
@Mayawati
· 23h
1. अभी हाल ही में 15 जून को लद्दाख में चीनी सेना के साथ हुए संघर्ष में कर्नल सहित 20 सैनिकों की मौत से पूरा देश काफी दुःखी, चिन्तित व आक्रोशित है। इसके निदान हेतु सरकार व विपक्ष दोनों को पूरी परिपक्वता व एकजुटता के साथ काम करना है जो देश-दुनिया को दिखे व प्रभावी सिद्ध हो। 1/2
Mayawati
✔
@Mayawati
2. ऐसे कठिन व चुनौती भरे समय में भारत सरकार की अगली कार्रवाई के सम्बंध में लोगों व विशषज्ञों की राय अलग-अलग हो सकती है, लेकिन मूल रूप से यह सरकार पर छोड़ देना बेहतर है कि वह देशहित व सीमा की रक्षा हर हाल में करे, जो कि हर सरकार का दायित्व भी है। 2/2
The country is united, says Mayawati
Earlier, the BSP supremo had said that the country had pinned its hopes on the government and that it will safeguard the pride, honour and territorial integrity of the country at all costs. “It’s a good thing that the country is united and has forgotten the shortcomings of the government (at this crucial juncture). The government must now stand up to the expectations of people,” she tweeted.
Avatar
Gulabchand Shah • 20 hours ago
Mayawati is a true patriot unlike the Fake Italian Gandhis and their chamchas.
Chakra • 20 hours ago
Mayawati has her head in proper place. And there are enough Army men from her vote base. This is unlike MMS who has LW as friends.



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இ 3. நிரோதாசாக்காவின் வெளிப்பாடு
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 8:20 am

இ 3. நிரோதாசாக்காவின் வெளிப்பாடு

மேலும்,
பிக்குஸ், துக்க-சாமுதய அரியசாக்கா என்றால் என்ன? இந்த தஹே தான்
மறுபிறப்புக்கு வழிவகுக்கிறது, ஆசை மற்றும் இன்பத்துடன்
இணைக்கப்பட்டுள்ளது, இங்கே அல்லது அங்கே மகிழ்ச்சியைக் காண்கிறது, அதாவது:
காமா-தாஹா, பாவா-தாஹா மற்றும் விபாவா-த ṇ ஹா. ஆனால் இந்த தஹா, பிக்குக்கள்,
கைவிடப்பட்டபோது, அது எங்கே கைவிடப்படுகிறது, நிறுத்தப்படும்போது, அது
எங்கே நிறுத்தப்படும்? உலகில் இனிமையானதாகவும் ஏற்றுக்கொள்ளத்தக்கதாகவும்
தோன்றும், அதனால்தான் தாஹே, கைவிடப்படும்போது, கைவிடப்படுகிறார், எங்கே
நிறுத்தப்படுகிறாரோ, அது நிறுத்தப்படும்.

உலகில் எது இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது? உலகில் கண் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே ta abandonedhā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் காது
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்
போது, கைவிடப்படுகிறது, அங்கே நின்றுவிடும் போது, அது நின்றுவிடும். உலகில்
மூக்கு இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடும். உலகில் உள்ள நாக்கு இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் கயா இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடுகிறது. உலகில்
மனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடுகிறது.

உலகில் காணக்கூடிய வடிவங்கள் இனிமையானவை மற்றும்
ஏற்றுக்கொள்ளத்தக்கவை, அங்கே ta abandonedhā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில்
ஒலிகள் இனிமையானவை மற்றும் ஏற்றுக்கொள்ளத்தக்கவை, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடும். உலகில் வாசனை இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் சுவைகள் இனிமையானவை மற்றும்
ஏற்றுக்கொள்ளத்தக்கவை, அங்கே taṇh abandoned, கைவிடப்படும்போது,
கைவிடப்படும், அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் உடல்
நிகழ்வுகள் இனிமையானவை மற்றும் ஏற்றுக்கொள்ளத்தக்கவை, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடும். உலகில் உள்ள தம்மங்கள் இனிமையானவை, ஏற்றுக்கொள்ளக்கூடியவை,
அங்கே தாஹா, கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது,
அது நின்றுவிடுகிறது.

உலகில் கண்-வினா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் காது-வினா இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில்
மூக்கு-வினா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடும். உலகில் உள்ள நாக்கு-வினா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் Kāya-viññāṇa
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில்
மன-வினா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடும்.

உலகில் கண்-சம்பாசா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் காது-சம்பாசா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில்
மூக்கு-சம்பாசா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடும். உலகில் உள்ள நாக்கு-சம்பாசா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடுகிறது. உலகில் கயா-சம்பாசா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடுகிறது. உலகில்
மன-சம்பாசா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடுகிறது.

உலகில்
கண்-சம்பாசாவில் பிறந்த வேதனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே தாஹா, கைவிடப்படும்போது, கைவிடப்படுகிறார், அங்கே
நிறுத்தப்படும்போது, அது நின்றுவிடுகிறது. உலகில் காது-சம்பாசாவில் பிறந்த
வேதனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா,
கைவிடப்படும்போது, கைவிடப்படுகிறார், அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடுகிறது. உலகில் மூக்கு-சம்பாசாவில் பிறந்த வேதனா இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது,
கைவிடப்படுகிறார், அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடுகிறது. உலகில்
நாக்கு-சம்பாசாவில் பிறந்த வேதனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே தாஹா, கைவிடப்படும்போது, கைவிடப்படுகிறார், அங்கே
நிறுத்தப்படும்போது, அது நின்றுவிடுகிறது. உலகில் கயா-சம்பாசாவில் பிறந்த
வேதனா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடுகிறது. உலகில் மன-சம்பாசாவில் பிறந்த வேதனா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது, கைவிடப்படுகிறார்,
அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடுகிறது.

உலகில் காணக்கூடிய
வடிவங்களின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடும். உலகில் ஒலிகளின் சாஸ் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே ta abandonedhā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில்
துர்நாற்றம் வீசுவது இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே ta
abandonedhā, கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் சுவைகளின் சாஸ் இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே ta abandonedhā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் உடல்
நிகழ்வுகளின் சாஸ் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடும். உலகில் தம்மங்களின் சாஸ் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது, கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடுகிறது.

உலகில் காணக்கூடிய
வடிவங்கள் [தொடர்புடைய] நோக்கம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, அது நிறுத்தப்படும். உலகில் [தொடர்புடைய] ஒலிகளின்
நோக்கம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நிறுத்தப்படும். உலகில் நாற்றங்களுடன் தொடர்புடையது இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே ta therehā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நின்றுவிடும்போது, அது நின்றுவிடும். உலகில்
சுவைகளுடன் தொடர்புடையது இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே
taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நிறுத்தப்படும். உலகில் உடல் நிகழ்வுகள் [தொடர்புடையது] இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கு taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, அது நிறுத்தப்படும். உலகில் உள்ள தம்மங்களுடன்
தொடர்புடைய நோக்கம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடும்.

உலகில் காணக்கூடிய வடிவங்களுக்கான taṇhā இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கு taṇhā, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நிறுத்தப்படும். உலகில்
ஒலிகளுக்கான தஹா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நிறுத்தப்படும். உலகில் நாற்றங்களுக்கான தஹா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் சுவைகளுக்கான தஹா
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது,
கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் உடல்
நிகழ்வுகளுக்கான தஹா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே
தாஹா, கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நிறுத்தப்படும். உலகில் தம்மங்களுக்கான தஹா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே தாஹா, கைவிடப்படும்போது, கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, அது நிறுத்தப்படும்.

உலகில் காணக்கூடிய
வடிவங்களின் விட்டாக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே
taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நிறுத்தப்படும். உலகில் ஒலிகளின் விட்டக்கா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் உள்ள நாற்றங்களின்
விட்டாக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நின்றுவிடும்போது, அது
நின்றுவிடும். உலகில் சுவைகளின் விட்டாக்கா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும். உலகில் உடல் நிகழ்வுகளின்
விட்டாக்கா இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā,
கைவிடப்படும்போது, கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, அது
நின்றுவிடும். உலகில் உள்ள தம்மங்களின் விட்டக்கா இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது, கைவிடப்படுகிறது,
அங்கே நிறுத்தப்படும்போது, அது நின்றுவிடும்.

உலகில்
காணக்கூடிய வடிவங்களின் பார்வை இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் ஒலிகளின் தன்மை இனிமையானது
மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில்
துர்நாற்றம் வீசுவது இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே
taṇhā, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது,
​​அது நின்றுவிடும். உலகில் சுவைகளின் விசித்திரம் இனிமையானது மற்றும்
ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇh when, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில்
உடல் நிகழ்வுகளின் விசித்திரம் இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது,
அங்கே taṇh abandoned, கைவிடப்படும்போது, ​​கைவிடப்படுகிறது, அங்கே
நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். உலகில் தம்மங்களின் விசித்திரம்
இனிமையானது மற்றும் ஏற்றுக்கொள்ளத்தக்கது, அங்கே taṇhā, கைவிடப்படும்போது,
​​கைவிடப்படுகிறது, அங்கே நிறுத்தப்படும்போது, ​​அது நின்றுவிடும். இது
பிக்குஸ், துக்கா · நிரோத அரியசாக்கா என்று அழைக்கப்படுகிறது.

இ 4. மாகசாக்காவின் வெளிப்பாடு

மேலும்,
பிக்குஸ், துக்க n நிரோதா ā gāminī paṭipadā ariyasacca என்றால் என்ன? இது
இந்த அரியா அஹாகிகா மாகா, அதாவது சம்மாடிஹி, சம்மசகாப்போ, சம்மாவாசி,
சம்மகாமண்டோ, சம்மா-அஜோவோ, சம்மவ்யோமோ, சம்மசதி மற்றும் சம்மசாமா.

என்ன,
பிக்குஸ், சம்மதிஹி? அதாவது, துக்கத்தின் ñāṇa, துக்க-சமுதாயாவின் ñāṇa,
துக்க-நிரோதாவின் ñāṇa மற்றும் துக்க-நிரோதா-காமினி பாசிபாதாவின் ñāṇa, இது
பிக்குஸ், சம்மாதி.

என்ன, பிக்குக்கள், சம்மசகப்பாக்கள்? அவை,
பிக்குகள், அவை நெக்கம்மாவின் சக்கப்பாக்கள், அபிபாதாவின் சக்கப்பாக்கள்,
அவிஹிசாவின் சாகப்பாக்கள், அவை பிக்குக்கள், சம்மசகப்பாக்கள் என்று
அழைக்கப்படுகின்றன.

என்ன, பிக்குஸ், சம்மாவாசி? அதாவது, பிகுஸ்,
முசுவதிலிருந்து விலகுவது, பிசுயா வேசிலிருந்து விலகுவது, ஃபாரூசா
வேச்சிலிருந்து விலகுவது, மற்றும் சம்பப்பால்பாவைத் தவிர்ப்பது, இது
பிக்குஸ், சம்மாவாசி என்று அழைக்கப்படுகிறது.

என்ன, பிக்குஸ்,
சம்மா-கம்மந்தா? அதாவது, பத்திபாதாவைத் தவிர்ப்பது, ஆதிநாதனத்திலிருந்து
விலகுவது, அப்ரஹ்மகாரியாவிலிருந்து விலகுவது, அதாவது பிக்குக்கள்,
சம்ம-கம்மந்தா என்று அழைக்கப்படுகிறது.

பிக்குஸ், சம்மா-அஜவா
என்றால் என்ன? இங்கே, பிக்குகள், ஒரு உன்னத சீடர், தவறான வாழ்வாதாரத்தை
கைவிட்டு, சரியான வாழ்வாதாரத்தின் மூலம் தனது வாழ்க்கையை ஆதரிக்கிறார், இது
பிக்குஸ், சம்மா-ஜவா என்று அழைக்கப்படுகிறது.

என்ன, பிக்குஸ்,
சம்மவ்யம்மா? இங்கே, பிக்குஸ், ஒரு பிக்கு, தனிமனித பாபகா மற்றும் அகுசலா
தம்மங்கள் எழாமல் இருப்பதற்காக தனது சாந்தாவை உருவாக்குகிறார், அவர்
தன்னைத்தானே உழைக்கிறார், தனது விரியாவை தூண்டுகிறார், தீவிரமாக தனது
சிட்டாவைப் பயன்படுத்துகிறார்; அவர் எழுந்த பாபகா மற்றும் அகுசலா தம்மங்களை
கைவிடுவதற்காக தனது சாந்தாவை உருவாக்குகிறார், அவர் தன்னைத்தானே
உழைக்கிறார், தனது விரியாவை தூண்டுகிறார், தீவிரமாக தனது சிட்டாவைப்
பயன்படுத்துகிறார் மற்றும் பாடுபடுகிறார்; அப்பட்டமான குசலா தம்மங்களின்
எழுச்சிக்காக அவர் தனது சாந்தாவை உருவாக்குகிறார், அவர் தன்னைத்தானே
உழைக்கிறார், தனது விரியாவை தூண்டுகிறார், அவரது சிட்டாவை தீவிரமாகப்
பயன்படுத்துகிறார் மற்றும் பாடுபடுகிறார்; அவர் எழுந்த குசலா தம்மங்களின்
உறுதியான தன்மைக்காக, குழப்பம் இல்லாத காரணத்திற்காக, அவற்றின் அதிகரிப்பு,
அவற்றின் வளர்ச்சி, சாகுபடி மற்றும் நிறைவு ஆகியவற்றிற்காக அவர் தனது
சாந்தாவை உருவாக்குகிறார், அவர் தன்னைத்தானே உழைக்கிறார், தனது விரியாவை
உற்சாகப்படுத்துகிறார், தீவிரமாக தனது சிட்டாவைப் பயன்படுத்துகிறார்
மற்றும் பாடுபடுகிறார். இது பிக்குஸ், சம்மவ்யம்மா என்று அழைக்கப்படுகிறது.

ஒரு
என்ன, பிக்குஸ், சம்மாசதி? இங்கே, பிக்குஸ், ஒரு பிக்கு, கயா, அத்தே
சம்பாஜனோ, சதிமா ஆகியவற்றில் கயாவைக் கவனித்து வாழ்கிறார்,
அபிஜ்ஜோ-டொமனாசாவை உலகிற்கு விட்டுக்கொடுத்தார். உலகத்தை நோக்கி
அபிஜ்ஜோ-டொமனாஸாவை விட்டுவிட்டு, வேதனா, அத்தே சம்பாஜனோ, சதிமா ஆகியவற்றில்
வேதனை அவதானிக்கிறார். அவர் உலகத்தை நோக்கி அபிஜ்ஜோ-டொமனாஸாவை
விட்டுவிட்டு, சிட்டா, எட்டா சம்பாஜனோ, சதிமாவில் சிட்டாவைக் கவனித்து
வருகிறார். உலகத்தை நோக்கி அபிஜ்ஜோ-டொமனாஸாவை விட்டுவிட்டு, தம்மங்களை,
அத்தே சம்பாஜனோ, சதிமாவில் தம்மத்தை அனுசரிக்கிறார். இது பிக்குஸ்,
சம்மாசதி என்று அழைக்கப்படுகிறது.

பிக்குஸ், சம்மசமதி என்றால் என்ன?
இங்கே, பிகுஸ், ஒரு பிக்கு, காமாவிலிருந்து பிரிக்கப்பட்டவர், அகுசலா
தம்மங்களிலிருந்து பிரிக்கப்பட்டவர், முதல் ஜானாவில் நுழைந்து, அதில்
தங்கியிருக்கிறார், விட்டக்கா மற்றும் விகாரத்துடன், பேதி மற்றும் சுகா
ஆகியோருடன் பிரிந்து பிறந்தார். விட்டாக்கா-விகாரத்தின் நிலைத்தன்மையுடன்,
இரண்டாவது ஜானாவில் நுழைந்த அவர், உள் தணிப்பு, சிட்டாவை ஒன்றிணைத்தல்,
விட்டக்கா அல்லது விகாரா இல்லாமல், சமதியிலிருந்து பிறந்த பேத்தி மற்றும்
சுகாவுடன் தங்கியிருக்கிறார். பேட்டி மீதான அலட்சியத்துடன், அவர் உபெக்கா,
சாடோ மற்றும் சம்பஜனோவில் தங்கியிருக்கிறார், அவர் அரியாக்கள் விவரிக்கும்
கயா சுகாவில் அனுபவிக்கிறார்: ‘சமமான மற்றும் மனம் படைத்த ஒருவர் [இந்த]
சுகாவில் வசிக்கிறார்’, மூன்றாவது ஜானாவில் நுழைந்த அவர், அதில். சுகாவைக்
கைவிடுவது மற்றும் துக்கா, சோமனாசா மற்றும் டொமனாஸாவை முன்னர் காணாமல்
போனது, சுகா அல்லது துக்கா இல்லாமல், உபேக்கா மற்றும் சதியின் தூய்மையுடன்,
நான்காவது ஜானாவில் நுழைந்து, அவர் அதில் தங்கியிருக்கிறார். இது
பிக்குஸ், சம்மசாமதி என்று அழைக்கப்படுகிறது.

இது பிக்குஸ், துக்க · நிரோதா ā gāminī paṭipadā ariyasacca என்று அழைக்கப்படுகிறது.

இவ்வாறு
அவர் உள்நாட்டில் தம்மங்களில் தம்மங்களைக் கவனிப்பார், அல்லது அவர்
தம்மங்களில் வெளிப்புறமாக தம்மங்களைக் கவனிப்பார், அல்லது அவர் தம்மங்களில்
உள்ள தம்மங்களை உள்நாட்டிலும் வெளிப்புறத்திலும் கவனிப்பார்; அவர்
தம்மங்களில் நிகழ்வுகளின் சமுதாயத்தைக் கவனிப்பார், அல்லது தம்மங்களில்
நிகழ்வுகள் காலமானதைக் கவனிப்பார், அல்லது அவர் சமுதாயத்தைக் கவனித்து
தம்மங்களில் நிகழ்வுகளை கடந்து செல்கிறார்; இல்லையெனில், [உணர்ந்து:] “இவை
தம்மங்கள்!” சதி அவனுக்குள் இருக்கிறான், வெறும் ñāṇa மற்றும் வெறும்
paatiissati என்ற அளவிற்கு, அவன் பிரிக்கப்பட்டவனாக வாழ்கிறான், உலகில்
எதையும் ஒட்டிக்கொள்வதில்லை. இவ்வாறு, பிக்குஸ், ஒரு பிக்கு தர்மங்களில்
தம்மங்களைக் கவனித்து, நான்கு அரியா · சக்காக்களைக் குறிப்பிடுகிறார்.

சதிபஹான்களைப் பயிற்சி செய்வதன் நன்மைகள்

எவரேனும்,
பிக்குக்கள், இந்த நான்கு சதிபஹான்களை ஏழு ஆண்டுகளாகப் பயிற்சி
செய்வார்கள், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய
நிகழ்வுகளில் [சரியான] அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால்,
அனகமிதா.

ஏழு ஆண்டுகள் ஒருபுறம் இருக்க, பிக்குக்கள். எவரேனும்,
பிக்குக்கள், இந்த நான்கு சதிபஹான்களை ஆறு ஆண்டுகளாக இந்த வழியில் பயிற்சி
செய்வார்கள், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய
நிகழ்வுகளில் [சரியான] அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால்,
அனகமிதா.

ஆறு ஆண்டுகள் ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும்,
பிக்குக்கள், இந்த நான்கு சதிபஹான்களை ஐந்து ஆண்டுகளாகப் பயிற்சி
செய்வார்கள், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய
நிகழ்வுகளில் [சரியான] அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால்,
அனகமிதா.

ஐந்து வருடங்கள் ஒருபுறம் இருக்க, பிக்குக்கள். எவரேனும்,
பிக்குக்கள், இந்த நான்கு சதிபஹான்களை நான்கு ஆண்டுகளாக இந்த வழியில்
கடைப்பிடிப்பார்கள், இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்:
காணக்கூடிய நிகழ்வுகளில் [சரியான] அறிவு, அல்லது ஏதேனும்
ஒட்டிக்கொண்டிருந்தால், அனகமிதா.

நான்கு வருடங்கள் ஒருபுறம் இருக்க,
பிக்குக்கள். எவரேனும், பிக்குக்கள், இந்த நான்கு சதிபஹான்களை மூன்று
ஆண்டுகளாக இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு முடிவுகளில் ஒன்று
எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான] அறிவு, அல்லது
ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.

மூன்று வருடங்கள் ஒருபுறம்
இருக்க, பிக்குக்கள். எவரேனும், பிக்குக்கள், இந்த நான்கு சதிபஹான்களை
இரண்டு ஆண்டுகளாக இந்த வழியில் கடைப்பிடிப்பார்கள், இரண்டு முடிவுகளில்
ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான] அறிவு,
அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.

இரண்டு வருடங்கள்
ஒருபுறம் இருக்க, பிக்குக்கள். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை ஒரு வருடத்திற்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான]
அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.

ஒரு வருடம்
ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை ஏழு மாதங்களுக்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான]
அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.

ஏழு
மாதங்கள் ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை ஆறு மாதங்களுக்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான]
அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.

ஆறு
மாதங்கள் ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை ஐந்து மாதங்களுக்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான]
அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.

ஐந்து
மாதங்கள் ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை நான்கு மாதங்களுக்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில்
[சரியான] அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.

நான்கு
மாதங்கள் ஒருபுறம் இருக்க, பிக்குக்கள். எவரேனும், பிக்குக்கள், இந்த
நான்கு சதிபஹான்களை மூன்று மாதங்களுக்கு இந்த வழியில் பயிற்சி செய்வார்கள்,
இரண்டு முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில்
[சரியான] அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.

மூன்று
மாதங்கள் ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை இரண்டு மாதங்களுக்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில்
[சரியான] அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.

இரண்டு
மாதங்கள் ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை ஒரு மாதத்திற்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான]
அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.

ஒரு மாதம்
ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை அரை மாதத்திற்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: காணக்கூடிய நிகழ்வுகளில் [சரியான]
அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.

அரை மாதம்
ஒருபுறம் இருக்க, பிக்குஸ். எவரேனும், பிக்குக்கள், இந்த நான்கு
சதிபஹான்களை ஒரு வாரத்திற்கு இந்த வழியில் பயிற்சி செய்வார்கள், இரண்டு
முடிவுகளில் ஒன்று எதிர்பார்க்கப்படலாம்: புலப்படும் நிகழ்வுகளில் [சரியான]
அறிவு, அல்லது ஏதேனும் ஒட்டிக்கொண்டிருந்தால், அனகமிதா.

“இது,
பிக்குக்கள், மனிதர்களைச் சுத்திகரிப்பது, துக்கத்தையும் புலம்பலையும்
கடந்து செல்வது, துக்கா-டொமனாசா காணாமல் போவது, சரியான வழியை அடைவது,
நிபனாவின் உணர்தல் தவிர வேறொன்றையும் வழிநடத்தும் பாதை.
satipaṭṭhānas. “ இவ்வாறு கூறப்பட்டுள்ளது, இவை அனைத்தின் அடிப்படையிலும் இது கூறப்பட்டுள்ளது.

இவ்வாறு பகவான் பேசினார். மகிழ்ச்சியடைந்த பிக்குக்கள் பகவாவின் வார்த்தைகளை வரவேற்றனர்.

IV. Observation of Dhammas

A. Section on the Nīvaraṇas

And
furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in
dhammas? Here, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the five nīvaraṇas. And furthermore, bhikkhus, how
does a bhikkhu dwell observing dhammas in dhammas with reference to the
five nīvaraṇas?

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

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

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

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

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

Thus he dwells observing dhammas in dhammas internally,
or he dwells observing dhammas in dhammas externally, or he dwells
observing dhammas in dhammas internally and externally; he dwells
observing the samudaya of phenomena in dhammas, or he dwells observing
the passing away of phenomena in dhammas, or he dwells observing the
samudaya and passing away of phenomena in dhammas; or else, [realizing:]
“these are dhammas!” sati is present in him, just to the extent of mere
ñāṇa and mere paṭissati, he dwells detached, and does not cling to
anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
dhammas in dhammas, with reference to the five nīvaraṇas.

B. Section on the Khandhas

And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the five khandhas. And furthermore, bhikkhus, how does
a bhikkhu dwell observing dhammas in dhammas with reference to the five
khandhas?

Here, bhikkhus, a bhikkhu [discerns]: “such is rūpa,
such is the samudaya of rūpa, such is the passing away of rūpa; such is
vedanā, such is the samudaya of vedanā, such is the passing away of
vedanā; such is saññā, such is the samudaya of saññā, such is the
passing away of saññā; such is saṅkhāra, such is the samudaya of
saṅkhāra, such is the passing away of saṅkhāra; such is viññāṇa, such is
the samudaya of viññāṇa, such is the passing away of viññāṇa”.

Thus
he dwells observing dhammas in dhammas internally, or he dwells
observing dhammas in dhammas externally, or he dwells observing dhammas
in dhammas internally and externally; he dwells observing the samudaya
of phenomena in dhammas, or he dwells observing the passing away of
phenomena in dhammas, or he dwells observing the samudaya and passing
away of phenomena in dhammas; or else, [realizing:] “these are dhammas!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas,
with reference to the five khandhas.


C. Section on the Sense Spheres

And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the six internal and external āyatanas. And
furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in
dhammas with reference to the six internal and external āyatanas?

Here,
bhikkhus, a bhikkhu understands cakkhu, he understands rūpa, he
understands the saṃyojana which arises owing to these two, he
understands how the unarisen saṃyojana comes to arise, he understands
how the arisen saṃyojana is abandoned, and he understands how the
abandoned saṃyojana does not come to arise in the future.

He
understands sota, he understands sadda, he understands the saṃyojana
which arises owing to these two, he understands how the unarisen
saṃyojana comes to arise, he understands how the arisen saṃyojana is
abandoned, and he understands how the abandoned saṃyojana does not come
to arise in the future.

He understands ghāna, he understands
gandha, he understands the saṃyojana which arises owing to these two, he
understands how the unarisen saṃyojana comes to arise, he understands
how the arisen saṃyojana is abandoned, and he understands how the
abandoned saṃyojana does not come to arise in the future.

He
understands jivha, he understands rasa, he understands the saṃyojana
which arises owing to these two, he understands how the unarisen
saṃyojana comes to arise, he understands how the arisen saṃyojana is
abandoned, and he understands how the abandoned saṃyojana does not come
to arise in the future.

He understands kāya, he understands
phoṭṭhabba, he understands the saṃyojana which arises owing to these
two, he understands how the unarisen saṃyojana comes to arise, he
understands how the arisen saṃyojana is abandoned, and he understands
how the abandoned saṃyojana does not come to arise in the future.

He
understands mana, he understands dhammas, he understands the saṃyojana
which arises owing to these two, he understands how the unarisen
saṃyojana comes to arise, he understands how the arisen saṃyojana is
abandoned, and he understands how the abandoned saṃyojana does not come
to arise in the future.

Thus he dwells observing dhammas in
dhammas internally, or he dwells observing dhammas in dhammas
externally, or he dwells observing dhammas in dhammas internally and
externally; he dwells observing the samudaya of phenomena in dhammas, or
he dwells observing the passing away of phenomena in dhammas, or he
dwells observing the samudaya and passing away of phenomena in dhammas;
or else, [realizing:] “these are dhammas!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing dhammas in dhammas, with reference to the six internal
and external āyatanas.

D. Section on the Bojjhaṅgas

And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the seven bojjhaṅgas. And furthermore, bhikkhus, how
does a bhikkhu dwell observing dhammas in dhammas with reference to the
seven bojjhaṅgas?

Here, bhikkhus, a bhikkhu, there being the
sati sambojjhaṅga present within, understands: “there is the sati
sambojjhaṅga within me”; there not being the sati sambojjhaṅga present
within, he understands: “there is no sati sambojjhaṅga within me”; he
understands how the unarisen sati sambojjhaṅga comes to arise; he
understands how the arisen sati sambojjhaṅga is developed to perfection.

There being the dhammavicaya sambojjhaṅga present within, he
understands: “there is the dhammavicaya sambojjhaṅga within me”; there
not being the dhammavicaya sambojjhaṅga present within, he understands:
“there is no dhammavicaya sambojjhaṅga within me”; he understands how
the unarisen dhammavicaya sambojjhaṅga comes to arise; he understands
how the arisen dhammavicaya sambojjhaṅga is developed to perfection.

There
being the vīriya sambojjhaṅga present within, he understands: “there is
the vīriya sambojjhaṅga within me”; there not being the vīriya
sambojjhaṅga present within, he understands: “there is no vīriya
sambojjhaṅga within me”; he understands how the unarisen vīriya
sambojjhaṅga comes to arise; he understands how the arisen vīriya
sambojjhaṅga is developed to perfection.

There being the pīti
sambojjhaṅga present within, he understands: “there is the pīti
sambojjhaṅga within me”; there not being the pīti sambojjhaṅga present
within, he understands: “there is no pīti sambojjhaṅga within me”; he
understands how the unarisen pīti sambojjhaṅga comes to arise; he
understands how the arisen pīti sambojjhaṅga is developed to perfection.
There being the passaddhi sambojjhaṅga present within, he understands:
“there is the passaddhi sambojjhaṅga within me”; there not being the
passaddhi sambojjhaṅga present within, he understands: “there is no
passaddhi sambojjhaṅga within me”; he understands how the unarisen
passaddhi sambojjhaṅga comes to arise; he understands how the arisen
passaddhi sambojjhaṅga is developed to perfection.

There being
the samādhi sambojjhaṅga present within, he understands: “there is the
samādhi sambojjhaṅga within me”; there not being the samādhi
sambojjhaṅga present within, he understands: “there is no samādhi
sambojjhaṅga within me”; he understands how the unarisen samādhi
sambojjhaṅga comes to arise; he understands how the arisen samādhi
sambojjhaṅga is developed to perfection.

There being the upekkhā
sambojjhaṅga present within, he understands: “there is the upekkhā
sambojjhaṅga within me”; there not being the upekkhā sambojjhaṅga
present within, he understands: “there is no upekkhā sambojjhaṅga within
me”; he understands how the unarisen upekkhā sambojjhaṅga comes to
arise; he understands how the arisen upekkhā sambojjhaṅga is developed
to perfection.

Thus he dwells observing dhammas in dhammas
internally, or he dwells observing dhammas in dhammas externally, or he
dwells observing dhammas in dhammas internally and externally; he dwells
observing the samudaya of phenomena in dhammas, or he dwells observing
the passing away of phenomena in dhammas, or he dwells observing the
samudaya and passing away of phenomena in dhammas; or else, [realizing:]
“these are dhammas!” sati is present in him, just to the extent of mere
ñāṇa and mere paṭissati, he dwells detached, and does not cling to
anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
dhammas in dhammas, with reference to the seven bojjhaṅgas.

E. Section on the Truths

And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the four ariya·saccas. And furthermore, bhikkhus, how
does a bhikkhu dwell observing dhammas in dhammas with reference to the
four ariya·saccas?

E1. Exposition of Dukkhasacca

And
what, bhikkhus, is the dukkha ariyasacca? Jāti is dukkha, aging is
dukkha (sickness is dukkha) maraṇa is dukkha, sorrow, lamentation,
dukkha, domanassa and distress is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna·k·khandhas are
dukkha.

And what, bhikkhus, is jāti? For the various beings in
the various classes of beings, jāti, the birth, the descent [into the
womb], the arising [in the world], the appearance, the apparition of the
khandhas, the acquisition of the āyatanas. This, bhikkhus, is called
jāti.

And what, bhikkhus, is jarā? For the various beings in the
various classes of beings, jarā, the state of being decayed, of having
broken [teeth], of having grey hair, of being wrinkled, the decline of
vitality, the decay of the indriyas: this, bhikkhus, is called jarā.

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

And what, bhikkhus, is
sorrow? In one, bhikkhus, associated with various kinds of misfortune,
touched by various kinds of dukkha dhammas, the sorrrow, the mourning,
the state of grief, the inner sorrow, the inner great sorrow: this,
bhikkhus, is called sorrow.

And what, bhikkhus, is lamentation?
In one, bhikkhus, associated with various kinds of misfortune, touched
by various kinds of dukkha dhammas, the cries, the lamentations, the
weeping, the wailing, the state of crying, the state of lamentating:
this, bhikkhus, is called lamentation.

And what, bhikkhus, is
dukkha? Whatever, bhikkhus, bodily dukkha, bodily unpleasantness, dukkha
engendered by bodily contact, unpleasant vedayitas: this, bhikkhus, is
called dukkha.

And what, bhikkhus, is domanassa? Whatever,
bhikkhus, mental dukkha, mental unpleasantness, dukkha engendered by
mental contact, unpleasant vedayitas: this, bhikkhus, is called
domanassa.

And what, bhikkhus, is despair? In one, bhikkhus,
associated with various kinds of misfortune, touched by various kinds of
dukkha dhammas, the trouble, the despair, the state of being in
trouble, the state of being in despair: this, bhikkhus, is called
despair.

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

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

And what, bhikkhus, is the dukkha of not
getting what one wants? In beings, bhikkhus, having the characteristic
of being born, such a wish arises: “oh really, may there not be jāti for
us, and really, may we not come to jāti.” But this is not to be
achieved by wishing. This is the dukkha of not getting what one wants.

In
beings, bhikkhus, having the characteristic of getting old, such a wish
arises: “oh really, may there not be jarā for us, and really, may we
not come to jarā.” But this is not to be achieved by wishing. This is
the dukkha of not getting what one wants.

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

In beings, bhikkhus, having
the characteristic of getting old, such a wish arises: “oh really, may
there not be maraṇa for us, and really, may we not come to maraṇa.” But
this is not to be achieved by wishing. This is the dukkha of not getting
what one wants.

In beings, bhikkhus, having the characteristic
of sorrow, lamentation, dukkha, domanassa and distress, such a wish
arises: “oh really, may there not be sorrow, lamentation, dukkha,
domanassa and distress for us, and really, may we not come to sorrow,
lamentation, dukkha, domanassa and distress.” But this is not to be
achieved by wishing. This is the dukkha of not getting what one wants.

And
what, bhikkhus, are in short the five upādānakkhandhas? They are: the
rūpa upādānakkhandha, the vedanā upādānakkhandha, the saññā
upādānakkhandha, the saṅkhāra upādānakkhandha, the viññāṇa
upādānakkhandha. These are called in short, bhikkhus, the five
upādānakkhandhas.

This is called, bhikkhus, the dukkha ariyasacca

E2. Exposition of Samudayasacca

And
what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā
leading to rebirth, connected with desire and enjoyment, finding delight
here or there, that is to say: kāma-taṇhā, bhava-taṇhā and
vibhava-taṇhā. But this taṇhā, bhikkhus, when arising, where does it
arise, and when settling [itself], where does it settle? In that in the
world which seems pleasant and agreeable, that is where taṇhā, when
arising, arises, where when settling, it settles.

And what in
the world is pleasant and agreeable? The eye in the world is pleasant
and agreeable, there taṇhā, when arising, arises, there when settling,
it settles. The ear in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The nose in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The tongue in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Kāya in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. Mana in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles.

Visible forms in the world are pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Sounds in the world are pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. Smells in the
world are pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. Tastes in the world are pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Bodily phenomena in the world are pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. Dhammas
in the world are pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles.


The
eye-viññāṇa in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The ear-viññāṇa in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The nose-viññāṇa in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The tongue-viññāṇa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Kāya-viññāṇa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles.
Mana-viññāṇa in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles.

The
eye-samphassa in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The ear-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The nose-samphassa in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The tongue-samphassa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Kāya-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles.
Mana-samphassa in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles.

The vedanā
born of eye-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The vedanā
born of ear-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The vedanā
born of nose-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The vedanā
born of tongue-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The vedanā
born of kāya-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The vedanā
born of mana-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles.

The
saññā of visible forms in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The saññā
of sounds in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The saññā of odors in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The saññā of tastes in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The saññā of bodily phenomena in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The saññā of Dhammas in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles.

The intention [related to] visible forms in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The intention [related to] sounds in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The intention [related to] odors in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The intention [related to] tastes in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The intention [related to] bodily phenomena in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The intention [related to] dhammas in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles.

The taṇhā for visible forms in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The taṇhā for sounds in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The taṇhā for odors in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The taṇhā for tastes in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
taṇhā for bodily phenomena in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The taṇhā
for dhammas in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles.
The vicāra of
visible forms in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The vicāra of sounds
in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. The vicāra of odors in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vicāra of tastes in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The vicāra of bodily phenomena in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The vicāra of dhammas in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. This is called, bhikkhus, the dukkha·samudaya ariyasacca.

E3. Exposition of Nirodhasacca

And
what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā
leading to rebirth, connected with desire and enjoyment, finding delight
here or there, that is to say: kāma-taṇhā, bhava-taṇhā and
vibhava-taṇhā. But this taṇhā, bhikkhus, when abandoned, where is it
abandoned, and when ceasing, where does it cease? In that in the world
which seems pleasant and agreeable, that is where taṇhā, when abandoned,
is abandoned, where when ceasing, it ceases.

And what in the
world is pleasant and agreeable? The eye in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The ear in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The nose in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The tongue
in the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. Kāya in the world is pleasant
and agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Mana in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Visible
forms in the world are pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. Sounds in the
world are pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. Smells in the world are
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. Tastes in the world are pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Bodily phenomena in the world are pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Dhammas in the world are pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases.

The eye-viññāṇa in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The ear-viññāṇa in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
nose-viññāṇa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The
tongue-viññāṇa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. Kāya-viññāṇa in
the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. Mana-viññāṇa in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases.

The eye-samphassa in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The ear-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The nose-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The tongue-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Kāya-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Mana-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases.

The
vedanā born of eye-samphassa in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The vedanā born of ear-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The vedanā born of nose-samphassa in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The vedanā born of tongue-samphassa in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vedanā born of
kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vedanā born
of mana-samphassa in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases.

The
saññā of visible forms in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
saññā of sounds in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The saññā
of odors in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The saññā of
tastes in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The saññā of
bodily phenomena in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The saññā
of Dhammas in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases.

The
intention [related to] visible forms in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The intention [related to] sounds in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The intention [related to] odors in the world
is pleasant and agreeable, there taṇhā, when abandoned, is abandoned,
there when ceasing, it ceases. The intention [related to] tastes in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The intention [related to]
bodily phenomena in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] dhammas in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases.

The taṇhā for visible forms in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The taṇhā for sounds in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The taṇhā for odors in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The taṇhā for tastes in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The taṇhā for bodily phenomena in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The taṇhā for dhammas in the world is pleasant
and agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases.

The vitakka of visible forms in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The vitakka of sounds in the world is pleasant
and agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The vitakka of odors in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The vitakka of tastes in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The vitakka of bodily phenomena in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The vitakka of dhammas in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases.

The
vicāra of visible forms in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
vicāra of sounds in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The vicāra
of odors in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vicāra of
tastes in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vicāra of
bodily phenomena in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The vicāra
of dhammas in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. This is called,
bhikkhus, the dukkha·nirodha ariyasacca.

E4. Exposition of Maggasacca

And
what, bhikkhus, is the dukkha·nirodha·gāminī paṭipadā ariyasacca? It is
just this ariya aṭṭhaṅgika magga, that is to say sammādiṭṭhi,
sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo,
sammāsati and sammāsamādhi.

And what, bhikkhus, is sammādiṭṭhi?
That, bhikkhus, which is the ñāṇa of dukkha, the ñāṇa of
dukkha-samudaya, the ñāṇa of dukkha-nirodha and the ñāṇa of
dukkha-nirodha-gāmini paṭipada, that is called, bhikkhus, sammādiṭṭhi.

And
what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are
saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā,
those are called, bhikkhus, sammāsaṅkappas.

And what, bhikkhus,
is sammāvācā? That, bhikkhus, which is abstaining from musāvādā,
abstaining from pisuṇa vācā, abstaining from pharusa vācā, and
abstaining from samphappalāpa, that is called, bhikkhus, sammāvācā.

And
what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is abstaining
from pāṇātipāta , abstaining from adinnādāna, abstaining from
abrahmacariya, that is called, bhikkhus, sammā-kammanta.

And
what, bhikkhus, is sammā-ājīva? Here, bhikkhus, a noble disciple, having
abandonned wrong livelihood, supports his life by right means of
livelihood, that is called, bhikkhus, sammā-ājīva.

And what,
bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu generates his chanda
for the non-arising of unarisen pāpaka and akusala dhammas, he exerts
himself, rouses his viriya, applies vigorously his citta and strives; he
generates his chanda for the forsaking of arisen pāpaka and akusala
dhammas, he exerts himself, rouses his viriya, applies vigorously his
citta and strives; he generates his chanda for the arising of unarisen
kusala dhammas, he exerts himself, rouses his viriya, applies vigorously
his citta and strives; he generates his chanda for the steadfastness of
arisen kusala dhammas, for their absence of confusion, for their
increase, their development, their cultivation and their completion, he
exerts himself, rouses his viriya, applies vigorously his citta and
strives. This is called, bhikkhus, sammāvāyāma.

An what,
bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya
in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing vedanā in vedanā, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing citta in citta, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing
dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up
abhijjhā-domanassa towards the world. This is called, bhikkhus,
sammāsati.

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

This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca.

Thus
he dwells observing dhammas in dhammas internally, or he dwells
observing dhammas in dhammas externally, or he dwells observing dhammas
in dhammas internally and externally; he dwells observing the samudaya
of phenomena in dhammas, or he dwells observing the passing away of
phenomena in dhammas, or he dwells observing the samudaya and passing
away of phenomena in dhammas; or else, [realizing:] “these are dhammas!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas,
with reference to the four ariya·saccas.

The benefits of practicing the Satipaṭṭhānas

For
whoever, bhikkhus, would practice these four satipaṭṭhānas in this way
for seven years, one of two results may be expected: either [perfect]
knowledge in visible phenomena, or if there is some clinging left,
anāgāmita.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“This,
bhikkhus, is the path that leads to nothing but the purification of
beings, the overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.” Thus has it been said,
and on the basis of all this has it been said.

Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.














Bodhi leaf





Note


1. ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya:
this is probably the trickiest part of the sutta. It is very important
because it will be repeated over 20 times, and also because it is the
central part explaining how sati is actually made present. Here are a
few alternate renderings:

VRI: “Now his awareness is established: “This
is body!” Thus he develops his awareness to such an extent that there
is mere understanding along with mere awareness.”

Bhante Analayo: “Or else mindfulness that ‘There is a body’ is established in him to the extent of bare knowledge and remembrance of it”

Thanissaro Bhikkhu: “Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance”

Bhikkhu Nanamoli & Bhikkhu Bodhi: “Or
else mindfulness that ‘there is a body’ is simply established in him to
the extent necessary for bare knowledge and mindfulness.”

Nyanasatta Thera: “Or his mindfulness is
established with the thought: “The body exists,” to the extent necessary
just for knowledge and mindfulness.”

Soma Thera: “Or indeed his mindfulness is
established with the thought: ‘The body exists,’ to the extent necessary
just for knowledge and remembrance”

Maurice Walshe: “Or else, mindfulness that “there is a body” is present to him just to the extent necessary for the knowledge and awareness.”






Translation suggested by the webmaster,
with the support of Thanissaro Bhikkhu’s translation.

———oOo———
Published as a gift of Dhamma, to be distributed free of charge.
Any copies or derivatives of this work must cite their original source.


Propagation Dhamma

This sutta is the primary discourse in which the Buddha describes the practice of meditation in detail. This translation of the Mahāsatipaṭṭhāna Sutta has Roman-script Pāli with an English translation on slides explaining Pali terms

Mahasatipatthana Sutta
This sutta is the primary discourse in which the Buddha describes the practice of meditation in detail. This translation of the Mahāsatipaṭṭhāna Sutta has Ro…
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Ambattha Sutta in Digha Nikaya

Assamedha

Sassamedha

Naramedha

Purisamedha

Sammapasa

Vajapeyya

Niraggala

Sila

Samadhi        

Panna

Samma-sankappa

Sigalovada Sutta

Brahmajala Sutta




‘Let the government do what is best for the country’: BSP chief Mayawati tweets after Manmohan Singh ‘advices’ Modi
Mayawati’s tweet came at the backdrop of the ‘advice’ given by former Prime Minister Manmohan Singh to the Narendra Modi.
Mayawati
stated that during testing times, the opinions of people and experts
maybe different on what needs to be done, however, it is best if crucial
decisions regarding national security are left…
opindia.com

Friends
‘Let
the government do what is best for the country’: BSP chief Mayawati
tweets after Manmohan Singh ‘advices’ Modi Mayawati’s tweet came at the
backdrop of the ‘advice’ given by former Prime Minister Manmohan Singh
to Modi.
On
Monday, Bahujan Samaj Party (BSP) leader Mayawati tweeted in memory of
the soldiers martyred during the violent clash between India and China
in the Galwan Valley, Ladakh, and emphasised that the course of action
required to safeguard our borders must be left at the discretion of the
government. She wrote, “The country is aggrieved, worried and agitated
by the death of 20 soldiers, including a Colonel in the recent scuffle
with Chinese forces on June 15. The government and the opposition must
stay united and work towards finding a feasible solution.”
Mayawati
added, “Amidst the challenging times, the opinion of the people and the
experts may differ in terms of the future course of action that the
government must undertake (to resolve the issue). However, it is best if
we leave it to the government to decide the course of action regarding
the nation’s security because it is the responsibility of the government
to safeguard our borders.”
Mayawati’s
tweet came at the backdrop of the ‘advice’ given by former Prime
Minister Manmohan Singh to the incumbent Prime Minister Narendra Modi.
In his press release, Singh had said, “We remind the Government that
disinformation is no substitute for diplomacy or decisive leadership.
The truth cannot be suppressed by having pliant allies sprout comforting
but false statements. “
Mayawati
✔
@Mayawati
· 23h
1. अभी हाल ही में 15 जून को लद्दाख में चीनी सेना के साथ हुए संघर्ष
में कर्नल सहित 20 सैनिकों की मौत से पूरा देश काफी दुःखी, चिन्तित व
आक्रोशित है। इसके निदान हेतु सरकार व विपक्ष दोनों को पूरी परिपक्वता व
एकजुटता के साथ काम करना है जो देश-दुनिया को दिखे व प्रभावी सिद्ध हो। 1/2
Mayawati
✔
@Mayawati
2. ऐसे कठिन व चुनौती भरे समय में भारत सरकार की अगली कार्रवाई के
सम्बंध में लोगों व विशषज्ञों की राय अलग-अलग हो सकती है, लेकिन मूल रूप से
यह सरकार पर छोड़ देना बेहतर है कि वह देशहित व सीमा की रक्षा हर हाल में
करे, जो कि हर सरकार का दायित्व भी है। 2/2
The country is united, says Mayawati
Earlier,
the BSP supremo had said that the country had pinned its hopes on the
government and that it will safeguard the pride, honour and territorial
integrity of the country at all costs. “It’s a good thing that the
country is united and has forgotten the shortcomings of the government
(at this crucial juncture). The government must now stand up to the
expectations of people,” she tweeted.
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Gulabchand Shah • 20 hours ago
Mayawati is a true patriot unlike the Fake Italian Gandhis and their chamchas.
Chakra • 20 hours ago
Mayawati
has her head in proper place. And there are enough Army men from her
vote base. This is unlike MMS who has LW as friends.



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