FREE ONLINE UNIVERSITY TO OVERCOME HUNGER-GROW VEGETABLES đŸĨĻ , đŸĢ‘ , đŸĨ’ , đŸĨ• , BEANS IN POTS DWARF FRUITS 🍎 🍉 ALL OVER THE WORLD AND IN SPACE. BE ONE ☝ī¸ OF BILLIONS MINDFUL AQUATICS CMJCBUDDHA, SUJATA MANIMEGALAI'S AMUDHA SURABHI, ASHOKA & MAYAWATI.
White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
Categories:

Archives:
Meta:
October 2021
M T W T F S S
« Sep    
 123
45678910
11121314151617
18192021222324
25262728293031
10/21/12
22X12 Monday LESSON 730 āŽ¤āŽŋāŽĒāŽŋāŽŸāŽ• āŽŽā¯āŽ•ā¯āŽ•ā¯‚āŽŸā¯ˆāŽ•āŽŗā¯ up a levelTIPITAKA from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
Filed under: General
Posted by: site admin @ 10:06 am


22X12 Monday LESSON 730  āŽ¤āŽŋāŽĒāŽŋāŽŸāŽ•  āŽŽā¯āŽ•ā¯āŽ•ā¯‚āŽŸā¯ˆāŽ•āŽŗā¯ up a levelTIPITAKA from FREE ONLINE  eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org

āŽ‡āŽ¨ā¯āŽ¤  āŽ¨ā¯‚āŽŸā¯āŽ•āŽŗā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯€āŽŸā¯ āŽ•āŽžāŽŸā¯āŽšāŽŋāŽŽā¯āŽąā¯ˆ āŽ‰āŽ°ā¯āŽĩāŽ°ā¯ˆāŽ•ā¯āŽ•ā¯āŽąāŽŋāŽĒā¯āŽĒā¯ āŽ¤ā¯‡āŽĩāŽŠāŽžāŽ•āŽ°āŽŋ āŽŽāŽ´ā¯āŽ¤ā¯āŽ¤ā¯āŽĒā¯ āŽĒāŽŋāŽ°āŽ¤āŽŋāŽ¯āŽŋāŽ˛ā¯ āŽ¤āŽŋāŽĒāŽŋāŽŸāŽ•  āŽŽā¯āŽ•ā¯āŽ•ā¯‚āŽŸā¯ˆāŽ•āŽŗāŽŋāŽŠā¯ āŽšāŽšā¯āŽšā¯āŽĩ āŽ¸āŽžāŽ•ā¯āŽ¯āŽŠ (āŽ†āŽąāŽžāŽĩāŽ¤ā¯ āŽŽāŽŠā¯āŽąāŽŽā¯) āŽĒāŽ¤āŽŋāŽĒā¯āŽĒā¯.

This outline displays the publication of books in the DevanÂągari-script edition of the
ChaÎŧÎŧha SaagÂąyana (Sixth Council) TipiÎŧaka. The names of the volumes are displayed
in italics with the suffix “-p±1⁄4i” indicating
the volume is part of the root TipiÎŧaka, rather than commentarial literature. This outline lists the root volumes only.
Please note: These books are in PÂąli only, in DevanÂągari script, and are not for sale.

No set of English translations is available. For further information please see: www.tipitaka.org

āŽĩāŽŋāŽ¨āŽ¯ āŽĒāŽŋāŽ¯ā¯āŽ¯āŽ• Vinaya PiÎŧaka
(āŽŽā¯‚āŽŠā¯āŽąā¯ āŽŽāŽŖā¯āŽŸāŽ˛āŽ™ā¯āŽ•āŽŗā¯, 5 āŽ¨ā¯‚āŽŸā¯āŽ•āŽŗāŽžāŽ• āŽ…āŽšā¯āŽšāŽŸāŽŋāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸāŽ¤ā¯)

(Three divisions, printed in 5 books)

1.āŽ¸ā¯āŽ¤ā¯āŽ¤ āŽĩāŽŋāŽĒāŽžāŽ•(āŽ’āŽ°ā¯ āŽšāŽ°  āŽŽāŽŖā¯āŽŸāŽ˛āŽŽā¯) [āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽŠāŽŋāŽ•āŽŗā¯āŽ•ā¯āŽ•āŽžāŽŠ āŽ¤āŽŠā¯āŽŠāŽ•āŽŽā¯ āŽ•ā¯†āŽžāŽŖā¯āŽŸ
āŽĩāŽŋāŽ¤āŽŋāŽ•āŽŗāŽŋāŽŠā¯ āŽ‡āŽ°āŽŖā¯āŽŸā¯ āŽ¨ā¯‚āŽŸā¯āŽ•āŽŗā¯]

Sutta Vibhaaga [two books containing rules for the bhikkhus and
bhikkhunis, outlining eight classes of offences]


āŽ¤āŽŋāŽĒāŽŋāŽŸāŽ•  āŽŽā¯āŽ•ā¯āŽ•ā¯‚āŽŸā¯ˆāŽ•āŽŗā¯

TipiÎŧaka (three “baskets”)

āŽ¸ā¯āŽ¤ā¯āŽ¤ āŽĒāŽŋāŽ¯ā¯āŽ¯āŽ•

( āŽāŽ¨ā¯āŽ¤ā¯ āŽ¤āŽŋāŽ°āŽŸā¯āŽŸā¯āŽ•āŽŗā¯)

Sutta PiÎŧaka

(Five nikÂąyas, or collections)

The Sutta Piáš­aka contains the essence of the Buddha’s teaching regarding the Dhamma. It contains more than ten thousand suttas. It is divided in five collections called Nikāyas (A multitude, assemblage; a collection; a class, order, group; an association, fraternity, congregation; a house, dwelling).

āŽ¨ā¯†āŽąāŽŋ āŽŽā¯āŽąā¯ˆāŽ•ā¯ āŽ•āŽŸā¯āŽŸāŽŗā¯ˆ āŽ†āŽŖā¯ˆāŽ•ā¯ āŽ•ā¯‚āŽŸā¯ˆ āŽ¤āŽŽā¯āŽŽāŽž āŽĒāŽąā¯āŽąāŽŋ āŽĒā¯āŽ¤ā¯āŽ¤āŽ°ā¯ āŽ•āŽąā¯āŽĒāŽŋāŽ¤ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯ˆ āŽšāŽžāŽąā¯ āŽ¨āŽŋāŽ°āŽŽā¯āŽĒāŽŋāŽ¯āŽ¤ā¯.  āŽ…āŽ¤ā¯ āŽĒāŽ¤āŽŋāŽŠāŽžāŽ¯āŽŋāŽ°āŽŽā¯ āŽĩāŽŋāŽžā¯āŽšāŽŋ āŽŽāŽŋāŽ•ā¯āŽ¤āŽŋāŽ¯āŽžāŽ• āŽ¨ā¯†āŽąāŽŋ āŽŽā¯āŽąā¯ˆāŽ•ā¯ āŽ•āŽŸā¯āŽŸāŽŗā¯ˆ āŽ†āŽŖā¯ˆ āŽ¨āŽŋāŽ°āŽŽā¯āŽĒāŽŋāŽ¯āŽ¤ā¯. āŽ…āŽ¤ā¯ āŽ¨āŽŋāŽ•āŽžāŽ¯ ( āŽ’āŽ°ā¯ āŽĒā¯‡āŽ°ā¯†āŽŖā¯āŽŖāŽŋāŽ•ā¯āŽ•ā¯ˆ, āŽ’āŽŠā¯āŽąā¯āŽ•ā¯‚āŽŸā¯āŽ¤āŽ˛ā¯ āŽ’āŽ°ā¯ āŽĩāŽ•ā¯ˆ, āŽĩāŽ°āŽŋāŽšā¯ˆāŽŽā¯āŽąā¯ˆ, āŽ•ā¯āŽĩāŽŋāŽ¯āŽ˛ā¯, āŽ“āŽ°ā¯ āŽ•ā¯‚āŽŸā¯āŽŸāŽŽā¯ˆāŽĒā¯āŽĒā¯, āŽĒā¯ŠāŽ¤ā¯āŽ¨ā¯‹āŽ•ā¯āŽ•āŽ™ā¯āŽ•āŽŗā¯ āŽ•ā¯ŠāŽŖā¯āŽŸ, āŽ’āŽ°ā¯āŽ™ā¯āŽ•ā¯ āŽ•ā¯‚āŽŸā¯āŽŸā¯āŽ¤āŽ˛ā¯, āŽ’āŽ°ā¯ āŽ•ā¯āŽŸā¯āŽŽā¯āŽĒāŽŽāŽ°āŽĒā¯āŽ•ā¯ āŽ•ā¯āŽ´ā¯, āŽ•āŽ°ā¯āŽ¤ā¯āŽ¤ā¯‚āŽŠā¯āŽąāŽŋ āŽ¨ā¯€āŽŸāŽŋāŽ¤ā¯āŽ¤ ) āŽŽāŽŠ āŽ…āŽ´ā¯ˆāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŽā¯ āŽāŽ¨ā¯āŽ¤ā¯ āŽ¤āŽŋāŽ°āŽŸā¯āŽŸā¯āŽ•āŽŗāŽžāŽ• āŽĒāŽŋāŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽŗā¯āŽŗāŽ¤ā¯.

DÄĢgha Nikāya
[dÄĢgha: long] The DÄĢgha Nikāya gathers 34 of the longest discourses given by the Buddha. There are various hints that many of them are late additions to the original corpus and of questionable authenticity.

āŽ¨ā¯€āŽŗāŽŽāŽžāŽŠ āŽ¨āŽŋāŽ•āŽžāŽ¯ (āŽ¤āŽŋāŽ°āŽŸā¯āŽŸā¯āŽ•āŽŗā¯)
āŽĒā¯āŽ¤ā¯āŽ¤āŽ°āŽžāŽ˛ā¯ āŽ•ā¯ŠāŽŸā¯āŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸ 34 āŽ¨ā¯€āŽŗāŽŽāŽžāŽŠ āŽĒā¯‹āŽ¤āŽŠā¯ˆāŽ¯ā¯āŽ°ā¯ˆāŽ•āŽŗā¯ āŽ•ā¯ŠāŽ¯ā¯āŽšāŽ•āŽŽāŽžāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸāŽ¤ā¯.

Majjhima Nikāya
[majjhima: medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.

 āŽŽāŽ¤ā¯āŽ¤āŽŋāŽŽ (āŽ¨āŽŸā¯āŽ¤ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ) āŽ¨āŽŋāŽ•āŽžāŽ¯ (āŽ¤āŽŋāŽ°āŽŸā¯āŽŸā¯āŽ•āŽŗā¯)

āŽĒā¯āŽ¤ā¯āŽ¤āŽ°āŽžāŽ˛ā¯ āŽ•ā¯ŠāŽŸā¯āŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸ 152 āŽŽāŽ¤ā¯āŽ¤āŽŋāŽŽ ( āŽ¨āŽŸā¯āŽ¤ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¨ā¯€āŽŸā¯āŽšāŽŋ ) āŽĒāŽ˛ā¯āŽĩā¯‡āŽąā¯ āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽĩāŽŋāŽˇāŽ¯āŽ™ā¯āŽ•āŽŗā¯ āŽšā¯†āŽ¯āŽ˛ā¯ āŽ¤ā¯ŠāŽŸāŽ°ā¯āŽĒā¯ āŽ‰āŽŸāŽŠā¯ āŽĒā¯‹āŽ¤āŽŠā¯ˆāŽ¯ā¯āŽ°ā¯ˆāŽ•āŽŗā¯ āŽ•ā¯ŠāŽ¯ā¯āŽšāŽ•āŽŽāŽžāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸāŽ¤ā¯.

Saᚃyutta Nikāya
[samyutta: group] The Saᚃyutta Nikāya gathers the suttas according to their subject in 56 sub-groups called saᚃyuttas. It contains more than three thousand discourses of variable length, but generally relatively short.

āŽ•ā¯āŽĩāŽŋāŽ¯āŽ˛ā¯ āŽ¨āŽŋāŽ•āŽžāŽ¯ (āŽ¤āŽŋāŽ°āŽŸā¯āŽŸā¯āŽ•āŽŗā¯)

āŽ•ā¯āŽĩāŽŋāŽ¯āŽ˛ā¯ āŽ¨āŽŋāŽ•āŽžāŽ¯ (āŽ¤āŽŋāŽ°āŽŸā¯āŽŸā¯āŽ•āŽŗā¯) āŽŽāŽŠ āŽ…āŽ´ā¯ˆāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŽā¯ āŽ¨ā¯†āŽąāŽŋ āŽŽā¯āŽąā¯ˆāŽ•ā¯ āŽ•āŽŸā¯āŽŸāŽŗā¯ˆ āŽ†āŽŖā¯ˆ āŽ…āŽĩāŽąā¯āŽąāŽŋāŽŠā¯āŽŸā¯ˆāŽ¯ āŽĒā¯ŠāŽ°ā¯āŽŗā¯āŽ•ā¯āŽ•ā¯ āŽāŽąā¯āŽĒ 56 āŽĒāŽ™ā¯āŽ•ā¯āŽĩāŽ°āŽŋ āŽ•ā¯āŽĩāŽŋāŽ¯āŽ˛āŽžāŽ• āŽ•ā¯ŠāŽ¯ā¯āŽšāŽ•āŽŽāŽžāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸāŽ¤ā¯. āŽ…āŽ¤ā¯ āŽŽā¯‚āŽĩāŽžāŽ¯āŽŋāŽ°āŽŽā¯ āŽĩāŽŋāŽžā¯āŽšāŽŋ āŽŽāŽŋāŽ•ā¯āŽ¤āŽŋāŽ¯āŽžāŽ• āŽŽāŽžāŽąā¯āŽŽā¯ āŽ¤āŽŠā¯āŽŽā¯ˆāŽ¯ā¯āŽŗā¯āŽŗ āŽ¨ā¯€āŽŗāŽŽā¯ āŽ†āŽŠāŽžāŽ˛ā¯ āŽĒā¯†āŽ°ā¯āŽŽā¯āŽĒāŽžāŽ˛ā¯āŽŽā¯ āŽ’āŽĒā¯āŽĒā¯ āŽ¨ā¯‹āŽ•ā¯āŽ•āŽžāŽ• āŽšā¯āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ¨ā¯†āŽąāŽŋ āŽŽā¯āŽąā¯ˆāŽ•ā¯ āŽ•āŽŸā¯āŽŸāŽŗā¯ˆ āŽ†āŽŖā¯ˆ āŽ¨āŽŋāŽ°āŽŽā¯āŽĒāŽŋāŽ¯āŽ¤ā¯.

Aṅguttara Nikāya
[aṅg: factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized in eleven sub-groups called nipātas, each of them gathering discourses consisting of enumerations of one additional factor versus those of the precedent nipāta. It contains thousands of suttas which are generally short.

āŽ•ā¯‚āŽŸā¯āŽ¤āŽ˛ā¯ āŽ…āŽ™ā¯āŽ•āŽŽāŽžāŽŠ (āŽ†āŽ•ā¯āŽ•āŽ•ā¯āŽ•ā¯‚āŽąā¯) āŽ¨āŽŋāŽ•āŽžāŽ¯ (āŽ¤āŽŋāŽ°āŽŸā¯āŽŸā¯āŽ•āŽŗā¯)

āŽ‡āŽąāŽ™ā¯āŽ•ā¯āŽ¤āŽ˛ā¯ āŽ•āŽžāŽ°āŽŖāŽŋ, āŽ•āŽ°ā¯āŽ¤ā¯āŽ¤ā¯ˆāŽ•ā¯ āŽ•āŽĩāŽ°ā¯āŽ•āŽŋāŽą, āŽ•ā¯€āŽ´ā¯ āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽāŽąāŽ¤ā¯āŽ¤āŽžāŽ´ āŽ¤āŽąā¯āŽĒā¯‹āŽ¤ā¯ˆāŽ•ā¯āŽ•ā¯ āŽ‰āŽ¤āŽĩā¯āŽ•āŽŋāŽą āŽŽāŽŠ āŽ…āŽ´ā¯ˆāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŽā¯ āŽĒāŽ¤āŽŋāŽŠā¯ŠāŽŠā¯āŽąā¯ āŽĒāŽ™ā¯āŽ•ā¯āŽĩāŽ°āŽŋ, āŽ’āŽĩā¯āŽĩā¯ŠāŽŠā¯āŽąā¯ āŽ•ā¯ŠāŽ¯ā¯āŽšāŽ•āŽŽāŽžāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸāŽ¤ā¯ āŽ¨ā¯†āŽąāŽŋ āŽŽā¯āŽąā¯ˆāŽ•ā¯ āŽ•āŽŸā¯āŽŸāŽŗā¯ˆ āŽ†āŽŖā¯ˆ āŽ•āŽŖāŽ•ā¯āŽ•āŽŋāŽŸāŽ˛ā¯ āŽ†āŽ•ā¯āŽ•ā¯ˆ āŽ’āŽ°ā¯ āŽ•ā¯āŽąāŽŋāŽĒā¯āŽĒāŽŋāŽŸā¯āŽŸ āŽ•ā¯‚āŽŸā¯āŽ¤āŽ˛ā¯ āŽ†āŽ•ā¯āŽ•āŽ•ā¯ āŽ•ā¯‚āŽąā¯ āŽŽāŽ¤āŽŋāŽ°āŽžāŽ• āŽ…āŽĩā¯ˆ āŽŽā¯āŽŠā¯āŽŠā¯‹āŽŸāŽŋ āŽŽāŽžāŽ¤āŽŋāŽ°āŽŋ āŽ‡āŽąāŽ™ā¯āŽ•ā¯āŽ¤āŽ˛ā¯ āŽ•āŽžāŽ°āŽŖāŽŋ. āŽ…āŽ¤ā¯ āŽ†āŽ¯āŽŋāŽ°āŽ•ā¯āŽ•āŽŖāŽ•ā¯āŽ•āŽžāŽŠ āŽĒā¯†āŽ°ā¯āŽŽā¯āŽĒāŽžāŽ˛ā¯āŽŽā¯ āŽšā¯āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ¨ā¯†āŽąāŽŋ āŽŽā¯āŽąā¯ˆāŽ•ā¯ āŽ•āŽŸā¯āŽŸāŽŗā¯ˆ āŽ†āŽŖā¯ˆ āŽ¨āŽŋāŽ°āŽŽā¯āŽĒāŽŋāŽ¯āŽ¤ā¯. āŽ¤āŽŠā¯āŽŠāŽ•āŽŽā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯

Khuddaka Nikāya
[khuddha: short, small] The Khuddhaka Nikāya short texts and is considered as been composed of two stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta, Theragāthā-TherÄĢgāthā and Jātaka form the ancient strata, while other books are late additions and their authenticity is more questionable.

āŽšā¯āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ, āŽšāŽŋāŽąāŽŋāŽ¯ āŽ¨āŽŋāŽ•āŽžāŽ¯ (āŽ¤āŽŋāŽ°āŽŸā¯āŽŸā¯āŽ•āŽŗā¯)

āŽšā¯āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ, āŽšāŽŋāŽąāŽŋāŽ¯ āŽ¨āŽŋāŽ•āŽžāŽ¯ (āŽ¤āŽŋāŽ°āŽŸā¯āŽŸā¯āŽ•āŽŗā¯) āŽĩāŽžāŽšāŽ•āŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ†āŽ˛ā¯‹āŽšāŽŠā¯ˆ āŽŽāŽŋāŽ•ā¯āŽ• āŽŽāŽžāŽ¤āŽŋāŽ°āŽŋ āŽ¤āŽŖāŽŋāŽ¨ā¯āŽ¤ āŽ‡āŽ°āŽŖā¯āŽŸā¯ āŽĒāŽŸā¯āŽ•ā¯ˆāŽ•āŽŗā¯ : āŽ¤āŽŽā¯āŽŽāŽĒāŽ¤ (āŽ’āŽ°ā¯ āŽšāŽŽāŽ¯ āŽšāŽŽā¯āŽĒāŽ¨ā¯āŽ¤āŽŽāŽžāŽŠ āŽŽā¯āŽąā¯āŽąā¯āŽ¤ā¯ āŽ¤ā¯ŠāŽŸāŽ°ā¯ āŽĩāŽžāŽ•ā¯āŽ•āŽŋāŽ¯āŽŽā¯ , āŽŽā¯‚āŽŠā¯āŽąā¯ āŽ•ā¯‚āŽŸā¯ˆāŽ•āŽŗā¯ āŽ¨ā¯‚āŽŸā¯āŽ•āŽŗā¯  āŽ’āŽŠā¯āŽąāŽŋāŽŠā¯ āŽĒā¯†āŽ¯āŽ°ā¯ , āŽ¤āŽŽā¯āŽŽāŽžāŽĩāŽŋāŽŠā¯ āŽ‰āŽŸāŽąā¯āŽĒāŽ•ā¯āŽ¤āŽŋ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽĒāŽžāŽ•āŽŽā¯), āŽ‰āŽ¤āŽžāŽŠ (āŽĩāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯ˆāŽ•āŽŗāŽžāŽ˛ā¯,
āŽŽā¯‡āŽ˛ā¯āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋāŽ¯ āŽĒā¯‡āŽ°āŽžāŽ°ā¯āŽĩāŽŽā¯, āŽ†āŽĩāŽ˛ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽŽāŽ•āŽŋāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•ā¯‚āŽąā¯āŽąā¯, āŽšā¯ŠāŽąā¯āŽąā¯ŠāŽŸāŽ°ā¯ , āŽ‰āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋāŽŽāŽŋāŽ•ā¯āŽ• āŽ‰āŽąā¯āŽ¤āŽ˛ā¯āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋ, āŽŽāŽ•āŽŋāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽŽāŽŠāŽ¤ā¯āŽ¤ā¯āŽ¯āŽ°āŽŽā¯ āŽ‡āŽ°āŽŖā¯āŽŸāŽŠā¯āŽŗā¯ āŽ’āŽŠā¯āŽąā¯), āŽ‡āŽ¤āŽŋāŽĩā¯āŽ¤ā¯āŽ¤āŽ• ( āŽ‡āŽ¤ā¯ āŽ•ā¯āŽ¤ā¯āŽ¤āŽ•āŽŠāŽŋāŽ•āŽžāŽ¯ āŽ¨āŽžāŽŠā¯āŽ•āŽžāŽŽā¯ āŽĒā¯āŽ¤ā¯āŽ¤āŽ•āŽŽā¯ āŽĒā¯†āŽ¯āŽ°ā¯), āŽ¸ā¯āŽ¤ā¯āŽ¤ ( āŽ’āŽ°ā¯ āŽšāŽ°āŽŽā¯, āŽ‡āŽ´ā¯ˆ ,: āŽĒā¯āŽ¤ā¯āŽ¤āŽšāŽŽāŽ¯āŽŽā¯, āŽšāŽĩā¯āŽ•āŽ¤āŽ¨ā¯‚āŽ˛ā¯ āŽ’āŽ°ā¯ āŽĒāŽžāŽ•āŽŽā¯; āŽ’āŽ°ā¯ āŽĩāŽŋāŽ¤āŽŋ, āŽ¨ā¯€āŽ¤āŽŋ āŽĩāŽžāŽ•ā¯āŽ•āŽŋāŽ¯āŽŽā¯ āŽ‡āŽąāŽ™ā¯āŽ•ā¯āŽ¤āŽ˛ā¯ āŽ•āŽžāŽ°āŽŖāŽŋ),āŽ¤ā¯‡āŽ°āŽ•āŽžāŽ¤-āŽ¤ā¯‡āŽ°āŽŋāŽ•āŽžāŽ¤( āŽ¤ā¯‡āŽ°āŽžāŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽ°āŽŋāŽ¯āŽ¤āŽžāŽŠāŽ¤ā¯), āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ’āŽ°ā¯ āŽšāŽ°āŽŸā¯ āŽœāŽžāŽ¤āŽ• ( āŽĒāŽŋāŽąāŽĒā¯āŽĒā¯ , āŽĒāŽŋāŽąāŽĒā¯āŽĒāŽŋāŽŸāŽŽā¯ , āŽ’āŽ°ā¯ āŽĒāŽŋāŽąāŽĒā¯āŽĒā¯ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ : āŽĒā¯āŽ¤ā¯āŽ¤āŽšāŽŽāŽ¯āŽŽā¯ āŽĩāŽŋāŽĩā¯‡āŽ•āŽŽā¯ āŽĩāŽžāŽ´ā¯āŽ¤āŽ˛ā¯ , āŽ’āŽ°ā¯ āŽœāŽžāŽ¤āŽ•, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽĒā¯āŽ¤ā¯āŽ¤āŽ°āŽŋāŽŠā¯ āŽŽā¯āŽ¨ā¯āŽ¤āŽŋāŽ¯ āŽĒāŽŋāŽąāŽĒā¯āŽĒā¯ āŽ•āŽ¤ā¯ˆāŽŗāŽŋāŽ˛ā¯ āŽ’āŽŠā¯āŽąā¯.)

Sutta PiÎŧaka

(Five nikÂąyas, or collections)

1. D2gha-nikÂąya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S2lakkhandavagga-p±1⁄4i (13 suttas)
(2) Mah±vagga-p±1⁄4i
(10 suttas)
(3) PÂąÎŧikavagga-pÂą1⁄4i
(11 suttas)

2. Majjhima-nikÂąya [152 suttas;15 vaggas; divided in 3 books,
5
vaggas each, known as paoo±sa (‘fifty’)]

(1) M3lapaoo±ssa-p±1⁄4i (the ‘root’ fifty)
1. M3lapariyÂąyavagga (10
suttas)
2. S2hanÂądavagga (10 suttas)
3. Tatiyavagga (10 suttas)

4. MahÂąyamakavagga (10 suttas)

5. C31⁄4ayamakavagga (10 suttas)
(2) Majjhimapaoo±sa-p±1⁄4i
(the ‘middle’ fifty)

6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. ParibbÂąjaka-vagga (10 suttas)
9. RÂąja-vagga (10 suttas)

10. BrÂąhmana-vagga (10 suttas)
(3) Uparipaoo±sa-p±1⁄4i
(means ‘more than fifty’)

11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. SunĖƒnĖƒata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1⁄4±yatana-vagga (10 suttas)

3. Sa1⁄2yutta-nik±ya [2,904 (7,762) suttas; 56 sa1⁄2yuttas; 5 vaggas; divided
into 6 books]

(1) Sag±thavagga-sa1⁄2yutta-p±1⁄4i (11 sa1⁄2yuttas)
(2) Nid±navagga-sa1⁄2yutta-p±1⁄4i
(10 sa1⁄2yuttas)
(3) Khandavagga-sa1⁄2yutta-p±1⁄4i
(13 sa1⁄2yuttas)
(4) Sa1⁄4±yatanavagga-sa1⁄2yutta-p±1⁄4i
(10 sa1⁄2yuttas)
(5) Mah±vagga-sa1⁄2yutta-p±1⁄4i
Vol I ( 6 sa1⁄2yuttas)
(6) Mah±vagga-sa1⁄2yutta-p±1⁄4i
Vol II ( 6 sa1⁄2yuttas)

4. Aaguttara-nikÂąya [9,557 suttas; in11 nipÂątas, or groups, arranged purely
numerically; each
nipÂąta has several vaggas; 10 or more suttas in
each
vagga; 6 books]

(1) Eka-Duka-Tika-nipata-p±1⁄4i (ones, twos, threes)
(2) Catukka-nipata-p±1⁄4i (fours)
(3) PanĖƒcaka-nipata-pÂą1⁄4i (fives)
(4) Chakka-Sattaka-nipata-p±1⁄4i (sixes, sevens)

(5) AÎŧÎŧhaka-Navaka-nipata-pÂą1⁄4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p±1⁄4i (tens, elevens)

5. Khuddaka-nikÂąya [the collection of small books, a miscellaneous gather-
ing of works in 18 main sections; it includes
suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the TipiÎŧaka itself.; 12 books]

(1) Kuddhakap±tha,Dhammapada & Ud±na-p±1⁄4i

1. KuddhakapÂątha (nine short formulae and suttas, used as a training manual for
novice bhikkhus)
2. Dhammapada (most famous of all the books of the TipiÎŧaka; a collection of 423
verses in 26
vaggas)

3. UdÂąna (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in verses, with

some prose accounts of the circumstances that elicited the utterance)

(2) Itivuttaka, Suttanip±ta-p±1⁄4i
4. Itivuttaka (4 nip±tas, 112 suttas, each beginning, “iti vutta1⁄2 bhagavata” [thus was
said by the Buddha])
5. SuttanipÂąta (5 vaggas; 71 suttas, mostly in verse; contains many of the best
known, most popular
suttas of the Buddha

(3) Vim±navatthu, Petavatthu, Therag±th± & Therig±th±-p±1⁄4i
6. VimÂąnavatthu (VimÂąna means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms)
7. Petavatthu (4 vaggas, 51 poems describing the miserable beings [petas] born in
unhappy states due to their demeritorious acts)
8. TheragÂąthÂą (verses of joy and delight after the attainment of arahatship from 264
elder bhikkhus; 107 poems, 1,279
gÂąthas)
9. TherigÂąthÂą (same as above, from 73 elder nuns; 73 poems, 522 gÂąthas)

(4) J±taka-p±1⁄4i, Vol. I
(5) J±taka-p±1⁄4i, Vol II

10. JÂątaka (birth stories of the Bodisatta prior to his birth as Gotama Buddha; 547
stories in verses, divided into
nipÂąta according to the number of verses required to
tell the story. The full JÂątaka stories are actually in the JÂątaka commentaries that
explain the story behind the verses.

(6) Mah±nidessa-p±1⁄4i
(7) C31⁄4anidessa-p±1⁄4i

11. Nidessa (commentary on two sections of SuttanipÂąta)
MahÂąnidessa: commentary on the 4th
vagga
C31⁄4anidessa: commentary on the 5th vagga and

the KhaggavisÂąoa sutta of the 1st vagga
(8) PaÎŧisambhidÂąmagga-pÂą1⁄4i

12. PaÎŧisambhidÂąmagga (an abhidhamma-style detailed analysis of the Buddha’s
teaching, drawn from all portions of the VinÂąya and Sutta PiÎŧakas; three
vaggas,
each containing ten topics [kathÂą])

(9) Apad±na-p±1⁄4i, Vol. I
13. ApadÂąna (tales in verses of the former lives of 550 bhikkhus and 40 bhikkhunis)

(10) ApadÂąna, Buddhava1⁄2sa & CariyÂąpiÎŧaka-pÂą1⁄4i

14. Buddhava1⁄2sa (the history of the Buddhas in which the Buddha, in answer to a
question from Ven. Sariputta, tells the story of the ascetic Sumedha and D2paakara
Buddha and the succeeding 24 Buddhas, including Gotama Buddha.)
15. CariyÂąpiÎŧaka (35 stories from the JÂątaka arranged to illustrate the ten pÂąram2)

(11) Nettippakarana, PeÎŧakopadesa-pÂą1⁄4i

16. Nettippakarana (small treatise setting out methods for interpreting and explain-
ing canonical texts)
17. PeÎŧakopadesa (treatise setting out methods for explaining and expanding the
teaching of the Buddha)

(12) MilindapanĖƒha-pÂą1⁄4i

18. Milinda-panĖƒha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after the
mahÂąparinibbÂąna of the Buddha)

Abhidhamma PiÎŧaka

[Seven sections of systematic, abstract exposition of all dhammas; printed in
12 books]

1. Dhammasaagao2
(enumeration of the
dhammas)

(1) Dhammasaagao2-p±1⁄4i

2. Vibhaaga-p±1⁄42
(distinction or analysis of
dhammas)

(2) Vibhaaga-p±1⁄42

3. DhÂątukathÂą
(discussion of elements; these 1st three sections form a trilogy that
must be digested as a basis for understanding Abhidhamma)

4. PuggalapanĖƒnĖƒatti
(designation of individuals; ten chapters: the 1st dealing with single
individuals, the 2nd with pairs, the 3rd with groups of three, etc.

(3) DhÂątukathÂą-PuggalapanĖƒnĖƒatti-pÂą1⁄42

5. Kath±vatthu-p±1⁄42
(points of controversy or wrong view; discusses the points raised and
settled at the 3rd council, held at the time of Aœoka’s reign, at Patna)

(4) Kath±vatthu-p±1⁄42

6. Yamaka-p±1⁄42
(book of pairs; a use of paired, opposing questions to resolve ambi-
guities and define precise usage of technical terms)

(5) Yamaka-p±1⁄42, Vol I
(6) Yamaka-p±1⁄42, Vol II
(7) Yamaka-p±1⁄42, Vol III

7. PaÎŧÎŧhÂąna
(book of relations; the elaboration of a scheme of 24 conditional
relations [paccaya] that forms a complete system for understanding
the mechanics of the entire universe of Dhamma)

(8) PaÎŧÎŧhÂąna-pÂą1⁄4i, Vol I
(9) PaÎŧÎŧhÂąna-pÂą1⁄4i, Vol II
(10) PaÎŧÎŧhÂąna-pÂą1⁄4i, Vol III
(11) PaÎŧÎŧhÂąna-pÂą1⁄4i, Vol IV
(12) PaÎŧÎŧhÂąna-pÂą1⁄4i, Vol V

(1) P±r±jika-p±1⁄4i Bhikku
pÂąrÂąjikÂą
(expulsion) 4
saaghadisesÂą (meetings of the Sangha) 13
aniyatÂą (indeterminate) 2
nissagiyÂą pÂącittiyÂą (expiation with forfeiture) 30

(2) P±cittiya-p±1⁄4i
suddha pÂącittiyÂą
(ordinary expiation) 92
pÂątidesaniyÂą (confession re: alms food) 4
sekhiya (concerning etiquette & decorum) 75
adhikaraoasamathÂą (legal process) 7

(concludes with bhikkuni vinaya rules) ______
227

Bhikkhuni

8
17
0
30

166
8
75
7
______
311

2. Khandaka [two books of rules and procedures]
(3) Mah±vagga-p±1⁄4i (10 sections [khandhakas]; begins with historical accounts of the

Buddha’s enlightenment, the first discourses and the early growth of the Sangha;
outlines the following rules governing the actions of the Sangha:
1. rules for admission to the order (upasampadÂą)
2. the
uposatha meeting and recital of the pÂątimokkha

3. residence during the rainy season (vassa)
4. ceremony concluding the
vassa, called pavÂąraoÂą
5. rules for articles of dress and furniture
6. medicine and food
7. annual distribution of robes (kaÎŧhina)
8. rules for sick
bhikkhus, sleeping and robe material
9. mode of executing proceedings of the Sangha
10. proceedings in cases of schism

(4) C31⁄4avagga-p±1⁄4i (or Cullavagga) (12 khandakas dealing with further rules and proce-
dures for institutional acts or functions, known as
saaghakamma:
1. rules for dealing with offences that come before the Sangha
(saaghÂądisesa)

2. procedures for putting a bhikkhu on probation
3. procedures for dealing with accumulation of offences by a
bhikkhu
4. rules for settling legal procedures in the Sangha
5. misc. rules for bathing, dress, etc.
6. dwellings, furniture, lodging, etc.
7. schisms
8. classes of
bhikkhus and duties of teachers & novices
9. exclusion from the
pÂątimokkha
10. the ordination and instruction of bhikkhunis
11. account of the 1st council at RÂąjagaha
12. account of the 2nd council at VesÂąli

3. Pariv±ra-p±1⁄4i [a summary of the vinaya, arranged as a
catechism for instruction and examination]

(5) Pariv±ra-p±1⁄4i The fifth book of vinaya serves as a kind of manual enabling the reader
to make an analytical survey of the whole of Vinaya PiÎŧaka.


Sutta Piᚭaka -Digha Nikāya

DN 9 -
Poᚭᚭhapāda Sutta
{excerpt}
— The questions of Poṭṭhapāda —

Poáš­áš­hapāda asks various questions reagrding the nature of SaÃąÃąÄ.

Note: plain texts

āŽ¸āŽžā¯āŽ¯āŽž āŽ¨ā¯ āŽ•ā¯†āŽž āŽĒāŽ¨ā¯āŽ¤ā¯† āŽĒāŽ¤āŽŽāŽ™ā¯ āŽ‰āŽĒā¯āŽĒāŽœā¯āŽœāŽ¤āŽŋ, āŽĒāŽšā¯āŽšāŽž āŽžāŽžāŽŠāŽ™ā¯? āŽ‰āŽ¤āŽžāŽšā¯ āŽžāŽžāŽŠāŽ™ā¯ āŽĒāŽ¤āŽŽāŽ™ā¯ āŽ‰āŽĒā¯āŽĒāŽœā¯āŽœāŽ¤āŽŋ, āŽĒāŽšā¯āŽšāŽž āŽ¸āŽžā¯āŽ¯āŽž? āŽ‰āŽ¤āŽžāŽšā¯ āŽ¸āŽžā¯āŽ¯āŽž āŽš āŽžāŽžāŽŠāŽ™ā¯āŽš āŽ…āŽĒā¯āŽĒāŽ™ā¯ āŽ†āŽšāŽ°āŽŋāŽŽāŽ™ā¯ āŽ‰āŽĒā¯āŽĒāŽœā¯āŽœāŽ¨ā¯āŽ¤āŽŋ?’ āŽ¤āŽŋ.

SaÃąÃąÄ nu kho bhante paáš­hamaᚃ uppajjati, pacchā ÃąÄáš‡aᚃ? Udāhu ÃąÄáš‡aᚃ
paáš­hamaᚃ uppajjati, pacchā saÃąÃąÄ? Udāhu saÃąÃąÄ ca ÃąÄáš‡aÃąca apubbaᚃ
acarimaᚃ uppajjantÄĢ?’ ti.


āŽ‡āŽĒā¯āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽĒāŽ¨ā¯āŽ¤ā¯āŽ¤ā¯‡, āŽŽāŽ¤ā¯ āŽŽā¯āŽ¤āŽ˛āŽžāŽĩāŽ¤ā¯ āŽŽāŽ´ā¯āŽŽā¯āŽĒā¯āŽĩāŽ¤ā¯ āŽĒā¯āŽ˛āŽŠā¯āŽŖāŽ°ā¯āŽĩāŽž,āŽžāŽžāŽŠāŽ™ā¯ āŽ…āŽŸā¯āŽ¤ā¯āŽ¤āŽ¤āŽž? āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽžāŽžāŽŠāŽ™ā¯ āŽŽā¯āŽ¤āŽ˛āŽžāŽĩāŽ¤ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽŖāŽ°ā¯āŽĩā¯ āŽ…āŽŸā¯āŽ¤ā¯āŽ¤āŽ¤āŽž? āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ’āŽ°ā¯‡ āŽ¨ā¯‡āŽ°āŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽĒā¯āŽ˛āŽŠā¯āŽŖāŽ°ā¯āŽĩā¯āŽŽā¯ āŽžāŽžāŽŠāŽŽā¯āŽŽā¯ āŽŽāŽ´ā¯āŽŽā¯āŽĒā¯āŽ•āŽŋāŽąāŽ¤āŽž?


Now, lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously? 



āŽ¸āŽžā¯āŽ¯āŽž āŽ•ā¯†āŽž āŽĒā¯ŠāŽ¤ā¯āŽ¤āŽĒāŽžāŽ¤āŽĒ āŽ¤āŽŽāŽ™ā¯ āŽ‰āŽĒā¯āŽĒāŽœā¯āŽœāŽ¤āŽŋ āŽĒāŽšā¯āŽšāŽž āŽžāŽžāŽŠāŽ™ā¯. āŽ¸āŽŠā¯āŽ¯ā¯āŽĒā¯āŽĒāŽžāŽ¤āŽž āŽš āŽĒāŽŠ āŽžāŽžāŽŠā¯āŽĒā¯āŽĒāŽžāŽ¤ā¯†āŽž āŽšā¯‡āŽžāŽ¤āŽŋ. āŽ¸ā¯†āŽž āŽāŽĩāŽ™ā¯ āŽĒāŽœāŽžāŽŠāŽžāŽ¤āŽŋ: āŽ‡āŽ¤āŽĒā¯āŽĒāŽšā¯āŽšāŽžāŽ¯āŽž āŽ•āŽŋāŽ° āŽŽā¯† āŽžāŽžāŽŠāŽ™ā¯ āŽ‰āŽ¤āŽĒāŽžāŽ¤āŽŋāŽ¤āŽŋ. āŽ‡āŽŽāŽŋāŽŠāŽž āŽ•ā¯†āŽž āŽāŽ¤āŽ™ā¯ āŽĒā¯ŠāŽ¤ā¯āŽ¤āŽĒāŽžāŽ¤ āŽĒāŽ°āŽŋāŽ¯āŽžāŽ¯ā¯†āŽŠ āŽĩā¯‡āŽ¤āŽŋāŽ¤āŽĒā¯āŽĒāŽ™ā¯, āŽ¯āŽ¤āŽž āŽ¸āŽžā¯āŽ¯āŽž āŽĒāŽ¤āŽŽāŽ™ā¯ āŽ‰āŽĒā¯āŽĒāŽœā¯āŽœāŽ¤āŽŋ āŽĒāŽšā¯āŽšāŽž āŽžāŽžāŽŠāŽ™ā¯, āŽ¸āŽŠā¯āŽ¯ā¯āŽĒā¯āŽĒāŽžāŽ¤ā¯†āŽž  āŽš āŽĒāŽŠ āŽžāŽžāŽŠā¯āŽĒā¯āŽĒāŽžāŽ¤ā¯†āŽž āŽšā¯‡āŽžāŽ¤āŽŋ’āŽ¤āŽŋ.


SaÃąÃąÄ kho poáš­áš­hapāda paáš­hamaᚃ uppajjati pacchā ÃąÄáš‡aᚃ. SaÃąÃąuppādā ca pana
ÃąÄáš‡uppādo hoti. So evaᚃ pajānāti: idappaccayā kira me ÃąÄáš‡aᚃ udapādÄĢti.
Iminā kho etaᚃ poáš­áš­hapāda pariyāyena veditabbaᚃ, yathā saÃąÃąÄ paáš­hamaᚃ
uppajjati pacchā ÃąÄáš‡aᚃ, saÃąÃąuppādo ca pana ÃąÄáš‡uppādo hotÄĢ’ ti. 


āŽĒā¯ŠāŽ¤ā¯āŽ¤āŽĒāŽžāŽ¤, āŽŽā¯āŽ¤āŽ˛āŽžāŽĩāŽ¤ā¯
āŽĒā¯āŽ˛āŽŠā¯āŽŖāŽ°ā¯āŽĩā¯āŽŽā¯ āŽĒāŽŋāŽŠā¯āŽŠāŽžāŽ˛ā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽ´ā¯āŽŽā¯āŽĒā¯āŽ•āŽŋāŽąāŽ¤ā¯.āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽŖāŽ°ā¯āŽĩā¯
āŽŽāŽ´ā¯āŽŽā¯āŽĒā¯āŽ•āŽŋāŽąāŽĒā¯‹āŽ¤ā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽ´ā¯āŽŽā¯āŽĒā¯āŽ•āŽŋāŽąāŽ¤ā¯. āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°āŽŋāŽ¤ā¯āŽ¤āŽąāŽŋāŽ¯ā¯āŽŽā¯ āŽ¨āŽŋāŽ˛ā¯ˆ āŽšāŽžāŽ°ā¯āŽ¨ā¯āŽ¤ā¯āŽŗā¯āŽŗ
āŽŽāŽŠā¯āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ‡āŽ¨ā¯āŽ¤ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽ´ā¯āŽŽā¯āŽĒāŽŋāŽ¯āŽ¤ā¯. āŽ‡āŽĩā¯āŽĩāŽ´āŽŋāŽ¯āŽžāŽŠ āŽĩāŽ°āŽŽā¯āŽĒāŽŋāŽŠā¯ āŽ•āŽžāŽ°āŽŖ āŽ†āŽ¯ā¯āŽĩāŽžāŽ˛ā¯ āŽ’āŽ°ā¯āŽĩāŽ°ā¯
āŽŽāŽĒā¯āŽĒāŽŸāŽŋ āŽŽā¯āŽ¤āŽ˛āŽžāŽĩāŽ¤ā¯ āŽĒā¯āŽ˛āŽŠā¯āŽŖāŽ°ā¯āŽĩā¯ āŽŽāŽ´ā¯āŽŽā¯āŽĒā¯āŽ•āŽŋāŽąāŽ¤ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽžāŽžāŽŠāŽŽā¯ āŽ…āŽŸā¯āŽ¤ā¯āŽ¤ā¯ āŽŽāŽŠā¯āŽąā¯ āŽ‰āŽŖāŽ°
āŽŽā¯āŽŸāŽŋāŽ¯ā¯āŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽŽāŽĩā¯āŽĩāŽžāŽąā¯ āŽĒā¯āŽ˛āŽŠā¯āŽŖāŽ°ā¯āŽĩā¯ āŽŽāŽ´ā¯āŽŽā¯āŽĒāŽŋāŽ¯āŽ¤āŽžāŽ˛ā¯, āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽ´ā¯āŽŽā¯āŽĒāŽŋāŽŽāŽ¯āŽ¤ā¯
āŽŽāŽŠā¯āŽąā¯āŽŽā¯.


Potthapada, perception arises first, and knowledge after. And the arising of knowledge comes from the arising of perception. One discerns, ‘It’s in dependence on this that my knowledge has arisen.’ Through this line of reasoning one can realize how perception arises first, and knowledge after, and how the arising of knowledge comes from the arising of perception.

Sutta Piᚭaka-Digha Nikāya

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{excerpts}
— The last instructions —
[mahā-parinibbāna]

This sutta gathers various instructions the Buddha gave for the sake of his followers after his passing away, which makes it be a very important set of instructions for us nowadays.

Note: infobubbles on all Pali words except in section with light green background color

Dhammādāsaᚃ nāma dhamma-pariyāyaᚃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaᚃ byā-kareyya: ‘khÄĢṇa-nirayo-mhi khÄĢṇa-tiracchāna-yoni khÄĢṇa-pettivisayo khÄĢṇ’āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti. 

(The Mirror of the Dhamma)

I will expound the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi.
āŽ¤āŽŽāŽŋāŽ´ā¯
(āŽ¤āŽŽā¯āŽŽāŽžāŽĩāŽŋāŽŠā¯ āŽ‰āŽ°ā¯āŽĒā¯āŽĒāŽŗāŽŋāŽ™ā¯āŽ•ā¯)
āŽ¨āŽžāŽŠā¯ Dhammādāsa (āŽ¤āŽŽā¯āŽŽāŽžāŽĩāŽŋāŽŠā¯ āŽ‰āŽ°ā¯āŽĒā¯āŽĒāŽŗāŽŋāŽ™ā¯āŽ•ā¯) āŽŽāŽŠ  āŽ•āŽ°ā¯āŽ¤āŽĒā¯āŽĒāŽŸā¯āŽŽā¯ āŽ¤āŽŽā¯āŽŽāŽžāŽĩā¯ˆ āŽĩāŽŋāŽ¯āŽžāŽ•ā¯āŽ•āŽŋāŽ¯āŽžāŽŠāŽŽā¯ āŽĒāŽŖā¯āŽŖ āŽĒāŽŋāŽ°āŽšāŽ™ā¯āŽ•āŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ¯ āŽĩāŽŋāŽ°ā¯āŽŽā¯āŽĒā¯āŽ•āŽŋāŽ°ā¯‡āŽŠā¯,ariyasāvaka (āŽĒā¯āŽŠāŽŋāŽ¤āŽŽāŽžāŽŠ āŽšā¯€āŽŸāŽ°ā¯)āŽ†āŽ• āŽ†āŽŸā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯,āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡  āŽĩāŽŋāŽ°ā¯āŽŽā¯āŽĒāŽŋ āŽ‰āŽąā¯āŽ¤āŽŋāŽ¯āŽžāŽ•ā¯āŽ•āŽŋāŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽžāŽ˛ā¯:
‘āŽ†āŽ• āŽŽāŽŠāŽ•ā¯āŽ•ā¯, āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ niraya (āŽ¨āŽ°āŽ•āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ tiracchāna-yoni ( āŽŽāŽŋāŽ°ā¯āŽ•āŽŽ āŽšāŽžāŽŽā¯āŽ°āŽžāŽœā¯āŽ¯āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ pettivisaya (āŽ†āŽĩāŽŋāŽ•āŽŗā¯ āŽšāŽžāŽŽā¯āŽ°āŽžāŽœā¯āŽ¯āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ āŽĒāŽžāŽ•ā¯āŽ•āŽŋāŽ¯āŽĩā¯€āŽŠāŽŽā¯,āŽ¤ā¯āŽ°āŽ¤āŽŋāŽ°ā¯āŽˇā¯āŽŸāŽŽā¯,āŽ¤ā¯āŽ•ā¯āŽ•āŽŽā¯, āŽ¨āŽŋāŽ˛ā¯ˆ āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ, āŽ¨āŽžāŽŠā¯ sotāpanna (āŽĒā¯āŽŠāŽ˛ā¯ āŽĒāŽŋāŽ°āŽĩā¯‡āŽšāŽŋ), āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆāŽ¯āŽžāŽ• āŽ¤ā¯āŽ•ā¯āŽ• āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽĩāŽŋāŽŸā¯āŽĩāŽŋāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸāŽĩāŽŠā¯,sambodhi (āŽŽā¯āŽ´ā¯āŽ•ā¯āŽ• āŽ¤ā¯‚āŽ•ā¯āŽ•āŽ¤ā¯āŽ¤āŽŋāŽ˛āŽŋāŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽĩāŽŋāŽ´āŽŋāŽĒā¯āŽĒā¯) āŽ†āŽ• āŽšā¯‡āŽ° āŽ‡āŽ°ā¯āŽ¤ā¯āŽ¤āŽ˛ā¯ āŽ‰āŽąā¯āŽ¤āŽŋ.

Katamo ca so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaᚃ byā-kareyya: ‘khÄĢṇa-nirayo-mhi khÄĢṇa-tiracchāna-yoni khÄĢṇa-pettivisayo khÄĢṇ’āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti? 

And what, Ānanda, is that discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi?
āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽŽāŽŠā¯āŽŠ,Ānanda (āŽ†āŽŠāŽ¨ā¯āŽ¤āŽž),āŽ¤āŽŽā¯āŽŽāŽž āŽŽā¯€āŽ¤ā¯ āŽ†āŽŠ āŽ…āŽ¨ā¯āŽ¤ āŽĒāŽŋāŽ°āŽšāŽ™ā¯āŽ•āŽŽā¯ Dhammādāsa (āŽ¤āŽŽā¯āŽŽāŽžāŽĩāŽŋāŽŠā¯ āŽ‰āŽ°ā¯āŽĒā¯āŽĒāŽŗāŽŋāŽ™ā¯āŽ•ā¯) āŽŽāŽŠ  āŽ•āŽ°ā¯āŽ¤āŽĒā¯āŽĒāŽŸā¯āŽŽā¯ āŽ¤āŽŽā¯āŽŽāŽžāŽĩā¯ˆ āŽĩāŽŋāŽ¯āŽžāŽ•ā¯āŽ•āŽŋāŽ¯āŽžāŽŠāŽŽā¯ āŽĒāŽŖā¯āŽŖ āŽĒāŽŋāŽ°āŽšāŽ™ā¯āŽ•āŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ¯ āŽĩāŽŋāŽ°ā¯āŽŽā¯āŽĒā¯āŽ•āŽŋāŽ°ā¯‡āŽŠā¯,ariyasāvaka (āŽĒā¯āŽŠāŽŋāŽ¤āŽŽāŽžāŽŠ āŽšā¯€āŽŸāŽ°ā¯)āŽ†āŽ• āŽ†āŽŸā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯,āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡  āŽĩāŽŋāŽ°ā¯āŽŽā¯āŽĒāŽŋ āŽ‰āŽąā¯āŽ¤āŽŋāŽ¯āŽžāŽ•ā¯āŽ•āŽŋāŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽžāŽ˛ā¯:
‘āŽ†āŽ• āŽŽāŽŠāŽ•ā¯āŽ•ā¯, āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ niraya (āŽ¨āŽ°āŽ•āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ tiracchāna-yoni ( āŽŽāŽŋāŽ°ā¯āŽ•āŽŽ āŽšāŽžāŽŽā¯āŽ°āŽžāŽœā¯āŽ¯āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ pettivisaya (āŽ†āŽĩāŽŋāŽ•āŽŗā¯ āŽšāŽžāŽŽā¯āŽ°āŽžāŽœā¯āŽ¯āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ āŽĒāŽžāŽ•ā¯āŽ•āŽŋāŽ¯āŽĩā¯€āŽŠāŽŽā¯,āŽ¤ā¯āŽ°āŽ¤āŽŋāŽ°ā¯āŽˇā¯āŽŸāŽŽā¯,āŽ¤ā¯āŽ•ā¯āŽ•āŽŽā¯, āŽ¨āŽŋāŽ˛ā¯ˆ āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ, āŽ¨āŽžāŽŠā¯ sotāpanna (āŽĒā¯āŽŠāŽ˛ā¯ āŽĒāŽŋāŽ°āŽĩā¯‡āŽšāŽŋ), āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆāŽ¯āŽžāŽ• āŽ¤ā¯āŽ•ā¯āŽ• āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽĩāŽŋāŽŸā¯āŽĩāŽŋāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸāŽĩāŽŠā¯,sambodhi (āŽŽā¯āŽ´ā¯āŽ•ā¯āŽ• āŽ¤ā¯‚āŽ•ā¯āŽ•āŽ¤ā¯āŽ¤āŽŋāŽ˛āŽŋāŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽĩāŽŋāŽ´āŽŋāŽĒā¯āŽĒā¯) āŽ†āŽ• āŽšā¯‡āŽ° āŽ‡āŽ°ā¯āŽ¤ā¯āŽ¤āŽ˛ā¯ āŽ‰āŽąā¯āŽ¤āŽŋ āŽ¤āŽžāŽŠā¯‡?

Idh’ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
āŽ‡āŽ™ā¯āŽ•ā¯,āŽ†āŽŠāŽ¨ā¯āŽ¤āŽž,āŽĒā¯āŽŠāŽŋāŽ¤āŽŽāŽžāŽŠ āŽšā¯€āŽŸāŽ°ā¯ Buddhe aveccappasāda  (āŽĒā¯āŽ¤ā¯āŽ¤āŽ°ā¯ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽ¤āŽŠā¯āŽŠāŽŽā¯āŽĒāŽŋāŽ•ā¯āŽ•ā¯ˆ)āŽ¯āŽžāŽ• āŽ•ā¯āŽŖāŽŋāŽ•ā¯āŽ•āŽĒā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

‘Itipi so bhagavā arahaᚃ sammāsambuddho vijjācaraṇasampanno sugato lokavidÅĢ anuttaro purisadammasārathi satthā devamanussānaᚃ buddho bhagavā’ ti.

Dhamme aveccappasāda samannāgato hoti:
He is endowed with Dhamme aveccappasāda:
 Dhamme aveccappasāda:(āŽ¤āŽŽā¯āŽŽāŽž āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽ¤āŽŠā¯āŽŠāŽŽā¯āŽĒāŽŋāŽ•ā¯āŽ•ā¯ˆ)āŽ¯āŽžāŽ• āŽ•ā¯āŽŖāŽŋāŽ•ā¯āŽ•āŽĒā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

‘Svākkhāto bhagavatā dhammo sandiáš­áš­hiko akāliko ehipassiko opaneyyiko paccattaᚃ veditabbo viÃąÃąÅĢhÄĢ’ ti.

Saṅghe aveccappasāda samannāgato hoti:
He is endowed with Saṅghe aveccappasāda:
 Saṅghe aveccappasāda (āŽšāŽžāŽŠā¯āŽąā¯‹āŽ°ā¯ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽ¤āŽŠā¯āŽŠāŽŽā¯āŽĒāŽŋāŽ•ā¯āŽ•ā¯ˆ)āŽ¯āŽžāŽ• āŽ•ā¯āŽŖāŽŋāŽ•ā¯āŽ•āŽĒā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

‘Suppaáš­ipanno bhagavato sāvakasaṅgho, ujuppaáš­ipanno bhagavato sāvakasaṅgho, ÃąÄyappaáš­ipanno bhagavato sāvakasaṅgho, sāmÄĢcippaáš­ipanno bhagavato sāvakasaṅgho yadidaᚃ cattāri purisayugāni aáš­áš­ha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo aÃąjalikaraṇÄĢyo anuttaraᚃ puÃąÃąakkhettaᚃ lokassā’ ti.

Ariya-kantehi sÄĢlehi samannāgato hoti
He is endowed with a sÄĢla which is agreeable to the ariyas,
āŽĒā¯āŽŠāŽŋāŽ¤āŽŽāŽžāŽŠāŽĩāŽ°ā¯āŽ•āŽŗā¯ āŽāŽąā¯āŽąā¯āŽ•ā¯āŽ•ā¯ŠāŽŗā¯āŽŗāŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽšā¯€āŽ˛āŽ°āŽžāŽ• āŽ•ā¯āŽŖāŽŋāŽ•ā¯āŽ•āŽĒā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viÃąÃąÅĢpasatthehi aparāmaáš­áš­hehi samādhisaᚃvattanikehi.

Ayaᚃ kho so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaᚃ byā-kareyya: ‘khÄĢṇa-nirayo-mhi khÄĢṇa-tiracchāna-yoni khÄĢṇa-pettivisayo khÄĢṇ’āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti 

This, Ānanda, is the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi. 

āŽ‡āŽ¤ā¯, Ānanda (āŽ†āŽŠāŽ¨ā¯āŽ¤āŽž),āŽ¤āŽŽā¯āŽŽāŽž āŽŽā¯€āŽ¤ā¯ āŽ†āŽŠ āŽ…āŽ¨ā¯āŽ¤ āŽĒāŽŋāŽ°āŽšāŽ™ā¯āŽ•āŽŽā¯ Dhammādāsa (āŽ¤āŽŽā¯āŽŽāŽžāŽĩāŽŋāŽŠā¯ āŽ‰āŽ°ā¯āŽĒā¯āŽĒāŽŗāŽŋāŽ™ā¯āŽ•ā¯) āŽŽāŽŠ  āŽ•āŽ°ā¯āŽ¤āŽĒā¯āŽĒāŽŸā¯āŽŽā¯ āŽ¤āŽŽā¯āŽŽāŽžāŽĩā¯ˆ āŽĩāŽŋāŽ¯āŽžāŽ•ā¯āŽ•āŽŋāŽ¯āŽžāŽŠāŽŽā¯ āŽĒāŽŖā¯āŽŖ āŽĒāŽŋāŽ°āŽšāŽ™ā¯āŽ•āŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ¯ āŽĩāŽŋāŽ°ā¯āŽŽā¯āŽĒā¯āŽ•āŽŋāŽ°ā¯‡āŽŠā¯,ariyasāvaka (āŽĒā¯āŽŠāŽŋāŽ¤āŽŽāŽžāŽŠ āŽšā¯€āŽŸāŽ°ā¯)āŽ†āŽ• āŽ†āŽŸā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯,āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡  āŽĩāŽŋāŽ°ā¯āŽŽā¯āŽĒāŽŋ āŽ‰āŽąā¯āŽ¤āŽŋāŽ¯āŽžāŽ•ā¯āŽ•āŽŋāŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽžāŽ˛ā¯:
’āŽ†āŽ• āŽŽāŽŠāŽ•ā¯āŽ•ā¯, āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ niraya (āŽ¨āŽ°āŽ•āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ tiracchāna-yoni ( āŽŽāŽŋāŽ°ā¯āŽ•āŽŽ āŽšāŽžāŽŽā¯āŽ°āŽžāŽœā¯āŽ¯āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ pettivisaya (āŽ†āŽĩāŽŋāŽ•āŽŗā¯ āŽšāŽžāŽŽā¯āŽ°āŽžāŽœā¯āŽ¯āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ āŽĒāŽžāŽ•ā¯āŽ•āŽŋāŽ¯āŽĩā¯€āŽŠāŽŽā¯,āŽ¤ā¯āŽ°āŽ¤āŽŋāŽ°ā¯āŽˇā¯āŽŸāŽŽā¯,āŽ¤ā¯āŽ•ā¯āŽ•āŽŽā¯, āŽ¨āŽŋāŽ˛ā¯ˆ āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ, āŽ¨āŽžāŽŠā¯ sotāpanna (āŽĒā¯āŽŠāŽ˛ā¯ āŽĒāŽŋāŽ°āŽĩā¯‡āŽšāŽŋ), āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆāŽ¯āŽžāŽ• āŽ¤ā¯āŽ•ā¯āŽ• āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽĩāŽŋāŽŸā¯āŽĩāŽŋāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸāŽĩāŽŠā¯,sambodhi (āŽŽā¯āŽ´ā¯āŽ•ā¯āŽ• āŽ¤ā¯‚āŽ•ā¯āŽ•āŽ¤ā¯āŽ¤āŽŋāŽ˛āŽŋāŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽĩāŽŋāŽ´āŽŋāŽĒā¯āŽĒā¯) āŽ†āŽ• āŽšā¯‡āŽ° āŽ‡āŽ°ā¯āŽ¤ā¯āŽ¤āŽ˛ā¯ āŽ‰āŽąā¯āŽ¤āŽŋ.

… 

… 

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaᚃ vo amhākaᚃ anusāsanÄĢ. 

Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.

Sato(āŽ•āŽĩāŽŠāŽŽāŽžāŽŠ) āŽ¨ā¯€āŽ°ā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ• āŽĩā¯‡āŽŖā¯āŽŸā¯āŽŽā¯,bhikkhus (āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯),āŽŽā¯‡āŽ˛ā¯āŽŽā¯ sampajānos(āŽŽāŽžāŽąāŽž āŽ‡āŽ¯āŽ˛ā¯āŽĒā¯ āŽ…āŽ¨āŽŋāŽ¤ā¯āŽ¤āŽŋāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽĒāŽ•ā¯āŽ¤ā¯āŽ¤āŽąāŽŋāŽ¤āŽ˛ā¯).āŽ‡āŽ¤ā¯ āŽ¤āŽžāŽŠā¯ āŽ‰āŽŽāŽ•ā¯āŽ•ā¯
āŽŽāŽ™ā¯āŽ•āŽŗā¯āŽŸā¯ˆāŽ¯ āŽĒā¯‹āŽ¤āŽŠā¯ˆ.

Katha’Ãąca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu
And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu
āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽŽāŽĒā¯āŽĒāŽŸāŽŋ,āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯ sato (āŽ•āŽĩāŽŠāŽŽāŽžāŽŠ) āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯? āŽ‡āŽ™ā¯āŽ•ā¯,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯

kāye kāyānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ; vedanāsu vedanānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ; citte cittānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ; dhammesu dhammānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ.

Evaᚃ kho, bhikkhave, bhikkhu sato hoti. Katha’Ãąca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,

āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯,āŽĒāŽŋāŽ•ā¯āŽ•ā¯ sato (āŽ•āŽĩāŽŠāŽŽāŽžāŽŠ) āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽŽāŽĒā¯āŽĒāŽŸāŽŋ,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯ sampajānos(āŽŽāŽžāŽąāŽž āŽ‡āŽ¯āŽ˛ā¯āŽĒā¯ āŽ…āŽ¨āŽŋāŽ¤ā¯āŽ¤āŽŋāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽĒāŽ•ā¯āŽ¤ā¯āŽ¤āŽąāŽŋāŽ¤āŽ˛ā¯)āŽ†āŽ•āŽŋāŽ°āŽžāŽ°ā¯? āŽ‡āŽ™ā¯āŽ•ā¯,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯,

bhikkhu abhikkante paáš­ikkante sampajānakārÄĢ hoti, ālokite vilokite sampajānakārÄĢ hoti, samiÃąjite pasārite sampajānakārÄĢ hoti, saṅghāᚭipattacÄĢvaradhāraṇe sampajānakārÄĢ hoti, asite pÄĢte khāyite sāyite sampajānakārÄĢ hoti, uccārapassāvakamme sampajānakārÄĢ hoti, gate áš­hite nisinne sutte jāgarite bhāsite tuṇhÄĢbhāve sampajānakārÄĢ hoti.

Evaᚃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaᚃ vo amhākaᚃ anusāsanÄĢ ti. 

Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯,āŽĒāŽŋāŽ•ā¯āŽ•ā¯ sampajānos(āŽŽāŽžāŽąāŽž āŽ‡āŽ¯āŽ˛ā¯āŽĒā¯ āŽ…āŽ¨āŽŋāŽ¤ā¯āŽ¤āŽŋāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽĒāŽ•ā¯āŽ¤ā¯āŽ¤āŽąāŽŋāŽ¤āŽ˛ā¯)āŽ†āŽ•āŽŋāŽ°āŽžāŽ°ā¯,Sato(āŽ•āŽĩāŽŠāŽŽāŽžāŽŠ) āŽ¨ā¯€āŽ°ā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ• āŽĩā¯‡āŽŖā¯āŽŸā¯āŽŽā¯,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯,āŽŽāŽąā¯āŽąā¯āŽŽā¯sampajānos(āŽŽāŽžāŽąāŽž āŽ‡āŽ¯āŽ˛ā¯āŽĒā¯ āŽ…āŽ¨āŽŋāŽ¤ā¯āŽ¤āŽŋāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽĒāŽ•ā¯āŽ¤ā¯āŽ¤āŽąāŽŋāŽ¤āŽ˛ā¯),āŽ‡āŽ¤ā¯ āŽ¤āŽžāŽŠā¯ āŽ‰āŽŽāŽ•ā¯āŽ•ā¯
āŽŽāŽ™ā¯āŽ•āŽŗā¯āŽŸā¯ˆāŽ¯ āŽĒā¯‹āŽ¤āŽŠā¯ˆ.

… 


– Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa sarÄĢraᚃ okiranti ajjhokiranti abhippakiranti tathāgatassa pÅĢjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarÄĢraᚃ okiranti ajjhokiranti abhippakiranti tathāgatassa pÅĢjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarÄĢraᚃ okiranti ajjhokiranti abhippakiranti tathāgatassa pÅĢjāya. Dibbānipi tÅĢriyāni antalikkhe vajjanti tathāgatassa pÅĢjāya. Dibbānipi saṅgÄĢtāni antalikkhe vattanti tathāgatassa pÅĢjāya. 

– Ananda, the twin sala trees are in full bloom, though it is not the season of flowering. And the blossoms rain upon the body of the Tathagata and drop and scatter and are strewn upon it in worship of the Tathagata. And celestial coral flowers and heavenly sandalwood powder from the sky rain down upon the body of the Tathagata, and drop and scatter and are strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments makes music in the air out of reverence for the Tathagata.
-āŽ†āŽŠāŽ¨ā¯āŽ¤āŽž,āŽĒā¯‚āŽĩāŽž āŽĒāŽ°ā¯āŽĩāŽ•āŽžāŽ˛āŽŽāŽžāŽ• āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ āŽĒā¯‹āŽ¤āŽŋāŽ˛ā¯āŽŽā¯, āŽ‡āŽ°āŽŸā¯āŽŸā¯ˆ sala (āŽšāŽžāŽ˛āŽž) āŽŽāŽ°āŽ™ā¯āŽ•āŽŗā¯ āŽŽā¯āŽ´ā¯ āŽŽāŽ˛āŽ°ā¯āŽšā¯āŽšāŽŋ āŽ…āŽŸā¯ˆāŽ¨ā¯āŽ¤ā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯. āŽŽāŽąā¯āŽąā¯āŽŽā¯ Tathagata (āŽ•ā¯āŽąā¯ˆāŽĒāŽžāŽŸāŽąā¯āŽąāŽĩāŽ°ā¯ˆ) āŽĩāŽ´āŽŋāŽĒāŽžāŽŸā¯ āŽšā¯†āŽ¯ā¯āŽ¤āŽ˛ā¯ āŽĒā¯‹āŽ˛ā¯ Tathagata(āŽ•ā¯āŽąā¯ˆāŽĒāŽžāŽŸāŽąā¯āŽąāŽĩāŽ°ā¯) āŽ‰āŽŸāŽ˛ā¯ āŽŽā¯‡āŽ˛ā¯‡ āŽĒā¯‚āŽŽāŽ´ā¯ˆ āŽĒā¯ŠāŽ´āŽŋāŽ¨ā¯āŽ¤ā¯, āŽ¤ā¯āŽŗāŽŋ āŽšāŽŋāŽ¤āŽą, āŽ‡āŽ°āŽ¤ā¯āŽ¤āŽŋāŽŠāŽĒā¯āŽĒāŽŋāŽ°āŽĒā¯ˆāŽ¯āŽžāŽ•āŽŋāŽ¯āŽ¤ā¯. āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ¤ā¯‡āŽĩāŽ˛ā¯‹āŽ• āŽĒāŽĩāŽ´āŽŽāŽ˛āŽ°ā¯āŽ•āŽŗā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽšā¯āŽĩāŽ°ā¯āŽ•ā¯āŽ•āŽ¤ā¯āŽ¤ā¯ˆāŽšā¯ āŽšā¯‡āŽ°ā¯āŽ¨ā¯āŽ¤ āŽšāŽ¨ā¯āŽ¤āŽŠ āŽŽāŽ°āŽ¤ā¯ āŽ¤ā¯‚āŽŗā¯ āŽĩāŽžāŽŠāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽŽāŽ´ā¯ˆ āŽ•ā¯€āŽ´ā¯ āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ Tathagata (āŽ•ā¯āŽąā¯ˆāŽĒāŽžāŽŸāŽąā¯āŽąāŽĩāŽ°ā¯) āŽ‰āŽŸāŽ˛ā¯ āŽŽā¯‡āŽ˛ā¯‡ āŽĒā¯ŠāŽ´āŽŋāŽ¨ā¯āŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ Tathagata (āŽ•ā¯āŽąā¯ˆāŽĒāŽžāŽŸāŽąā¯āŽąāŽĩāŽ°ā¯ˆ) āŽĩāŽ´āŽŋāŽĒāŽžāŽŸā¯ āŽšā¯†āŽ¯ā¯āŽ¤āŽ˛ā¯ āŽĒā¯‹āŽ˛ā¯ Tathagata(āŽ•ā¯āŽąā¯ˆāŽĒāŽžāŽŸāŽąā¯āŽąāŽĩāŽ°ā¯) āŽ‰āŽŸāŽ˛ā¯ āŽŽā¯‡āŽ˛ā¯‡ āŽĒā¯‚āŽŽāŽ´ā¯ˆ āŽĒā¯ŠāŽ´āŽŋāŽ¨ā¯āŽ¤āŽ¤ā¯. āŽŽāŽąā¯āŽąā¯āŽŽā¯ Tathagata(āŽ•ā¯āŽąā¯ˆāŽĒāŽžāŽŸāŽąā¯āŽąāŽĩāŽ°ā¯) āŽĒā¯‹āŽąā¯āŽąā¯āŽ¤āŽ˛ā¯ˆāŽ•ā¯ āŽ•āŽžāŽŸā¯āŽŸā¯āŽžā¯ āŽšāŽŽāŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ˛ā¯ āŽšā¯āŽĩāŽ°ā¯āŽ•ā¯āŽ•āŽ¤ā¯āŽ¤ā¯ˆāŽšā¯ āŽšā¯‡āŽ°ā¯āŽ¨ā¯āŽ¤ āŽ•ā¯āŽ°āŽ˛ā¯ āŽ’āŽ˛āŽŋ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ‡āŽšā¯ˆāŽ•āŽ°ā¯āŽĩāŽŋāŽ•āŽŗā¯ āŽ•āŽžāŽąā¯āŽąā¯āŽĩā¯†āŽŗāŽŋāŽ¯āŽŋāŽ˛ā¯ āŽĩā¯†āŽŗāŽŋāŽĒā¯āŽĒāŽŸā¯āŽ¤ā¯āŽ¤āŽŋāŽ¯āŽ¤ā¯.

Na kho, Ānanda, ettāvatā Tathāgato sakkato vā hoti garukato vā mānito vā pÅĢjito vā apacito vā. Yo kho, Ānanda, bhikkhu vā bhikkhunÄĢ vā upāsako vā upāsikā vā dhammānudhammappaáš­ipanno viharati sāmÄĢcippaáš­ipanno anudhammacārÄĢ, so Tathāgataᚃ sakkaroti garuᚃ karoti māneti pÅĢjeti apaciyati, paramāya pÅĢjāya. Tasmātih’ānanda, dhammānudhammappaáš­ipannā viharissāma sāmÄĢcippaáš­ipannā anudhammacārin’oti. EvaÃą’hi vo, Ānanda, sikkhitabba nti. 

It is not by this, Ānanda, that the Tathāgata is respected, venerated, esteemed, paid homage and honored. But, Ananda, any bhikkhu or bhikkhuni, layman or laywoman, remaining dhamm’ānudhamma’p'paáš­ipanna, sāmÄĢci’p'paáš­ipanna, living in accordance with the Dhamma, that one respects, venerates, esteems, pays homage, and honors the Tathāgata with the most excellent homage. Therefore, Ānanda, you should train yourselves thus: ‘We will remain dhamm’ānudhamma’p'paáš­ipanna, sāmÄĢci’p'paáš­ipanna, living in accordance with the Dhamma’.
āŽ‡āŽ¤āŽŠāŽžāŽ˛ā¯ āŽŽāŽŸā¯āŽŸā¯āŽŽā¯ āŽ…āŽ˛ā¯āŽ˛, āŽ†āŽŠāŽ¨ā¯āŽ¤āŽž,Tathagata (āŽ•ā¯āŽąā¯ˆāŽĒāŽžāŽŸāŽąā¯āŽąāŽĩāŽ°ā¯ˆ) āŽ‰āŽĒāŽšāŽ°āŽŋāŽ¤ā¯āŽ¤āŽ¤ā¯, āŽŽāŽ°āŽŋāŽ¯āŽžāŽ¤ā¯ˆ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤āŽŋāŽ¯āŽ¤ā¯, āŽ¨āŽŠā¯āŽ•ā¯āŽŽāŽ¤āŽŋāŽ•ā¯āŽ•āŽĒā¯ āŽĒāŽŸā¯āŽŸāŽ¤ā¯, āŽŽāŽŠāŽ¨ā¯āŽ¤āŽŋāŽąāŽ¨ā¯āŽ¤ āŽĒā¯āŽ•āŽ´ā¯āŽ°ā¯ˆāŽ¤ā¯āŽ¤āŽ¤ā¯, āŽ•ā¯†āŽŗāŽ°āŽĩāŽŽā¯ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤āŽŋāŽ¯āŽ¤ā¯. āŽ†āŽŠāŽžāŽ˛ā¯, āŽ†āŽŠāŽ¨ā¯āŽ¤āŽž, āŽŽāŽ¨ā¯āŽ¤ āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽĩā¯‹ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽŠāŽŋāŽ¯ā¯‹, āŽ‰āŽĒāŽžāŽšāŽ•āŽŠā¯ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ‰āŽĒāŽžāŽšāŽ•āŽŋ,dhamm’ānudhamma’p'paáš­ipanna, sāmÄĢci’p'paáš­ipanna, āŽ¤āŽŽā¯āŽŽāŽžāŽĩāŽŋāŽąā¯āŽ•ā¯ āŽĒā¯ŠāŽ°ā¯āŽ¨ā¯āŽ¤ā¯āŽŽāŽžāŽąā¯ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯‹ āŽ…āŽĩāŽ°ā¯ Tathagata (āŽ•ā¯āŽąā¯ˆāŽĒāŽžāŽŸāŽąā¯āŽąāŽĩāŽ°ā¯ˆ) āŽ‰āŽĒāŽšāŽ°āŽŋāŽ¤ā¯āŽ¤āŽ¤ā¯, āŽŽāŽ°āŽŋāŽ¯āŽžāŽ¤ā¯ˆ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤āŽŋ, āŽ¨āŽŠā¯āŽ•ā¯āŽŽāŽ¤āŽŋāŽ¤ā¯āŽ¤ā¯, āŽŽāŽŠāŽ¨ā¯āŽ¤āŽŋāŽąāŽ¨ā¯āŽ¤ āŽĒā¯āŽ•āŽ´ā¯āŽ°ā¯ˆāŽ¤ā¯āŽ¤āŽ¤ā¯, āŽ•ā¯†āŽŗāŽ°āŽĩāŽŽā¯ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤āŽŋ. āŽŽāŽŋāŽ• āŽ‰āŽ¯āŽ°ā¯āŽ¨ā¯āŽ¤ āŽ…āŽŗāŽĩā¯ āŽ¨ā¯‡āŽ°ā¯āŽ¤ā¯āŽ¤āŽŋāŽĩāŽžāŽ¯ā¯āŽ¨ā¯āŽ¤ āŽŽāŽŠāŽ¨ā¯āŽ¤āŽŋāŽąāŽ¨ā¯āŽ¤ āŽĒā¯āŽ•āŽ´ā¯āŽ°ā¯ˆāŽ¯āŽžāŽąā¯āŽąā¯āŽĩāŽ°ā¯. āŽ‡āŽ¤ā¯āŽ•ā¯āŽ•āŽžāŽ•, āŽ†āŽŠāŽ¨ā¯āŽ¤āŽž, āŽ¨ā¯€āŽ™ā¯āŽ•āŽŗā¯, āŽ¨ā¯€āŽ™ā¯āŽ•āŽŗāŽžāŽ•āŽĩā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤āŽ˛ā¯ āŽ‡āŽ¤ā¯āŽ¤āŽžāŽŠā¯: āŽ¨āŽžāŽ™ā¯āŽ•āŽŗā¯ dhamm’ānudhamma’p'paáš­ipanna, sāmÄĢci’p'paáš­ipanna, āŽ¤āŽŽā¯āŽŽāŽžāŽĩāŽŋāŽąā¯āŽ•ā¯
āŽĒā¯ŠāŽ°ā¯āŽ¨ā¯āŽ¤ā¯āŽŽāŽžāŽąā¯ āŽĩāŽžāŽ´ā¯āŽ•ā¯āŽ•ā¯ˆ āŽŽā¯āŽąā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ¤ā¯ŠāŽŸāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽ°ā¯āŽĒā¯āŽĒā¯‹āŽŽā¯.
… 

… 

– ‘Siyā kho pan’ānanda, tumhākaᚃ evam’assa: ‘atÄĢta-satthukaᚃ pāvacanaᚃ, natthi no satthā’ ti. Na kho pan’etaᚃ, Ānanda, evaᚃ daáš­áš­habbaᚃ. Yo vo, Ānanda, mayā Dhammo ca Vinayo ca desito paÃąÃąatto, so vo mam’accayena satthā. 

– ‘To some of you, Ānanda, it may occur thus: ‘The words of the Teacher have ended, there is no longer a Teacher’. But this, Ānanda, should not, be so considered. That, Ānanda, which I have taught and made known to you as the Dhamma and the Vinaya, that will be your Teacher after my passing away. 

āŽ‰āŽ™ā¯āŽ•āŽŗā¯ āŽšāŽŋāŽ˛āŽ°ā¯āŽ°ā¯āŽ•ā¯āŽ•ā¯, āŽ†āŽŠāŽ¨ā¯āŽ¤āŽž,āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯  āŽ¨ā¯‡āŽ°āŽŋāŽŸāŽ•ā¯ āŽ•ā¯‚āŽŸā¯āŽŽā¯:
āŽ•āŽąā¯āŽĒāŽŋāŽĒā¯āŽĒāŽĩāŽ°ā¯ āŽĩāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯ˆāŽ•āŽŗā¯ āŽ¤ā¯€āŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽĩāŽŋāŽŸā¯āŽŸāŽ¤ā¯,  āŽ‡āŽŠāŽŋ āŽ•āŽąā¯āŽĒāŽŋāŽĒā¯āŽĒāŽĩāŽ°ā¯ āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ. āŽ†āŽŠāŽžāŽ˛ā¯ āŽ‡āŽ¤ā¯, āŽ†āŽŠāŽ¨ā¯āŽ¤āŽž, āŽ…āŽĩā¯āŽĩāŽžāŽąā¯ āŽ†āŽ˛ā¯‹āŽšāŽŠā¯ˆ āŽĒāŽŖā¯āŽŖāŽĒā¯āŽĒāŽŸāŽžāŽ¤ā¯. āŽ…āŽ¤ā¯, āŽ†āŽŠāŽ¨ā¯āŽ¤āŽž,āŽŽāŽĩā¯ˆ āŽ¨āŽžāŽŠā¯ āŽĒāŽžāŽŸāŽŽā¯ āŽĒāŽŸāŽŋāŽĒā¯āŽĒāŽŋāŽ¤ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ‰āŽ™ā¯āŽ•āŽŗā¯ˆ āŽ…āŽąāŽŋāŽ¨ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ• āŽšā¯†āŽ¯ā¯āŽ¤ā¯āŽŽā¯āŽŸāŽŋāŽ¤ā¯āŽ¤  Dhamma and Vinaya (āŽ¤āŽŽā¯āŽŽāŽžāŽĩā¯āŽŽā¯ āŽĩāŽŋāŽŠāŽ¯āŽžāŽĩā¯āŽŽā¯) āŽ…āŽ¤ā¯ āŽŽāŽŠā¯āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ‡āŽąāŽĒā¯āŽĒā¯āŽ•ā¯āŽ•ā¯ āŽ…āŽĒā¯āŽĒāŽžāŽ˛ā¯ āŽ‰āŽ™ā¯āŽ•āŽŗā¯āŽŸā¯ˆāŽ¯ āŽ•āŽąā¯āŽĒāŽŋāŽĒā¯āŽĒāŽĩāŽ°āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•ā¯āŽŽā¯.
… 


DN 22 - (D ii 290)
Mahāsatipaᚭᚭhāna Sutta
— Attendance on awareness —
[ mahā+satipaᚭᚭhāna ]

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

Note: infobubbles on all Pali words

Pāḡi

Uddesa

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

II. Vedanānupassanā

English

Introduction

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

II. Observation of Vedanā

Uddesa

Evaᚃ me sutaᚃ:
Introduction

Thus have I heard: 

Ekaᚃ samayaᚃ bhagavā kurÅĢsu viharati kammāsadhammaᚃ nāma kurÅĢnaᚃ nigamo. Tatra kho bhagavā bhikkhÅĢ 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 bhikkhÅĢ bhagavato paccassosuᚃ. Bhagavā etad-avoca: 

– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said: 

– Ekāyano ayaᚃ, bhikkhave, maggo sattānaᚃ visuddhiyā, soka-paridevānaᚃ samatikkamāya, dukkha-domanassānaᚃ atthaṅgamāya, ÃąÄyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaᚃ cattāro satipaáš­áš­hānā. 

– 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 kāyānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ. Vedanāsu vedanānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ. Citte cittānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ. Dhammesu dhammānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ.
Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpÄĢ sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpÄĢ sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpÄĢ sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma¡s in dhamma¡s, ātāpÄĢ sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I. Kāyānupassanā

A. Ānāpāna Pabba

KathaÂˇÃąÂˇca, bhikkhave, bhikkhu kāye kāyānupassÄĢ viharati? Idha, bhikkhave, bhikkhu araÃąÃąa-gato vā rukkha-mÅĢla-gato vā suÃąÃą’āgāra-gato vā nisÄĢdati pallaṅkaᚃ ābhujitvā ujuᚃ kāyaᚃ paṇidhāya parimukhaᚃ satiᚃ upaáš­áš­hapetvā. So sato’va assasati, sato’va passasati. DÄĢghaᚃ vā assasanto ‘dÄĢghaᚃ assasāmÄĢ’ ti pajānāti; dÄĢghaᚃ vā passasanto ‘dÄĢghaᚃ passasāmÄĢ’ ti pajānāti; rassaᚃ vā assasanto ‘rassaᚃ assasāmÄĢ’ ti pajānāti; rassaᚃ vā passasanto ‘rassaᚃ passasāmÄĢ’ ti pajānāti; ’sabba-kāya-paáš­isaᚃvedÄĢ assasissāmÄĢ’ ti sikkhati; ’sabba-kāya-paáš­isaᚃvedÄĢ passasissāmÄĢ’ ti sikkhati; ‘passambhayaᚃ kāya-saṅkhāraᚃ assasissāmÄĢ’ ti sikkhati; ‘passambhayaᚃ kāya-saṅkhāraᚃ passasissāmÄĢ’ ti sikkhati. 


āŽ¨āŽžāŽŠā¯ āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ•ā¯‡āŽŸā¯āŽŸāŽŋāŽ°ā¯āŽ•ā¯āŽ•ā¯‡āŽŠā¯:

 āŽ’āŽ°ā¯ āŽ•ā¯āŽąāŽŋāŽĒā¯āŽĒāŽŋāŽŸā¯āŽŸāŽ¤āŽąā¯āŽĩāŽžāŽ¯āŽŋāŽ˛ā¯, āŽ’āŽ°ā¯ āŽ•āŽŸā¯ˆāŽ¤ā¯āŽ¤ā¯†āŽ°ā¯āŽĩā¯ āŽ¨āŽ•āŽ°āŽŽāŽžāŽŠ Kammāsadhamma (āŽ•āŽŽā¯āŽŽāŽžāŽšāŽ¤āŽŽā¯āŽŽāŽž) āŽĩāŽŋāŽ˛ā¯, Kurus (āŽĒāŽžāŽ°āŽ¤ā¯āŽ¤ā¯āŽĩāŽžāŽšāŽ°ā¯) āŽ‡āŽŸā¯ˆāŽ¯āŽŋāŽ˛ā¯ Bhagavā  (āŽĒāŽ•āŽĩāŽžāŽŠā¯) āŽ¤āŽ™ā¯āŽ•āŽŋ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ°ā¯.

 āŽ…āŽĩā¯āŽĩāŽŋāŽŸāŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•ā¯ āŽ…āŽĩāŽ°ā¯ āŽ‰āŽ°ā¯ˆ āŽ¨āŽŋāŽ•āŽ´ā¯āŽ¤ā¯āŽ¤āŽŋāŽŠāŽžāŽ°ā¯:
- āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗāŽž

- āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•ā¯ Bhaddante (āŽĒāŽ¨ā¯āŽ¤ā¯āŽ¤ā¯‡) āŽĒāŽ¤āŽŋāŽ˛ā¯  āŽ…āŽŗāŽŋāŽ¤ā¯āŽ¤āŽžāŽ°ā¯.Bhagavā  (āŽĒāŽ•āŽĩāŽž) āŽšā¯ŠāŽąā¯āŽąāŽžāŽ°ā¯:

- āŽ‡āŽ¤ā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗāŽž,āŽ’āŽŠā¯āŽąā¯āŽŽāŽŋāŽ˛ā¯āŽ˛ā¯ˆ āŽ‡āŽŠāŽ™ā¯āŽ•āŽŗā¯ˆ āŽ¤ā¯‚āŽ¯ā¯āŽŽā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯ āŽĒāŽžāŽ¤ā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ¨āŽŸāŽ¤ā¯āŽ¤āŽŋāŽšā¯ āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽŽā¯, āŽ¤ā¯āŽ¯āŽ°āŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŽā¯āŽĒāŽ˛ā¯ˆ āŽŽā¯āŽąāŽŋāŽ¯āŽŸāŽŋāŽ¤ā¯āŽ¤ā¯,  dukkha-domanassa(āŽ¤ā¯āŽ•ā¯āŽ•āŽŽā¯-āŽ¤ā¯āŽ¯āŽ°āŽŽā¯)āŽŽāŽąā¯ˆāŽĩā¯ , Nibbāna(āŽ¯āŽžāŽĩā¯āŽ™ā¯ āŽ•āŽŸāŽ¨ā¯āŽ¤ āŽ¨āŽŋāŽ˛ā¯ˆ āŽ‰āŽŖāŽ°ā¯āŽ¤āŽ˛ā¯) āŽŽā¯†āŽ¯ā¯āŽ¯āŽžāŽ•āŽ•ā¯ āŽ•āŽžāŽŖā¯āŽŸāŽ˛ā¯,āŽ…āŽ¤ā¯āŽ¤āŽžāŽŠā¯ āŽ¨āŽžāŽŠā¯āŽ•ā¯ āŽĒā¯ŠāŽ°ā¯āŽŗā¯āŽ•āŽŗā¯ āŽ•ā¯ŠāŽŖā¯āŽŸ satipaáš­áš­hānas(āŽĩāŽŋāŽ´āŽŋāŽĒā¯āŽĒā¯ āŽ¨āŽŋāŽ˛ā¯ˆ āŽ‰āŽŗāŽ¤āŽžāŽ¨ā¯āŽ¤āŽŠā¯āŽŽā¯ˆ) āŽŽāŽŠ āŽ•ā¯‚āŽąāŽ˛āŽžāŽŽā¯.

āŽŽāŽ¨ā¯āŽ¤ āŽ¨āŽžāŽŠā¯āŽ•ā¯?āŽ‡āŽ™ā¯āŽ•ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗāŽž,āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯ kāye kāyānupassÄĢ (āŽ‰āŽŸāŽ˛ā¯ˆ āŽ‰āŽŸāŽ˛ā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽĒā¯āŽĒā¯āŽŸāŽŠā¯) āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽšāŽŋāŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯ ātāpÄĢ sampajāno satimā,āŽĩā¯‡āŽąā¯ āŽĩāŽ´āŽŋāŽ¯āŽŋāŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯   āŽĒāŽŋāŽ°āŽĒāŽžā¯āŽšāŽŽā¯ āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯ā¯āŽŸāŽŠā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ• āŽāŽ•āŽžāŽ¨ā¯āŽ¤āŽŽāŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽĩā¯‡āŽąā¯ āŽĩāŽ´āŽŋāŽ¯āŽŋāŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯   āŽĒāŽŋāŽ°āŽĒāŽžā¯āŽšāŽŽā¯ āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯ā¯āŽŸāŽŠā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ• āŽāŽ•āŽžāŽ¨ā¯āŽ¤āŽŽāŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•  Vedanāsu vedanānupassÄĢ āŽ‰āŽąā¯āŽ¤āŽ˛ā¯āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽĒā¯āŽĒā¯āŽŸāŽŠā¯ āŽĩāŽšāŽŋāŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽĩā¯‡āŽąā¯ āŽĩāŽ´āŽŋāŽ¯āŽŋāŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯   āŽĒāŽŋāŽ°āŽĒāŽžā¯āŽšāŽŽā¯ āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯ā¯āŽŸāŽŠā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ• āŽāŽ•āŽžāŽ¨ā¯āŽ¤āŽŽāŽžāŽ¯āŽŋāŽ°ā¯āŽ• Citte cittānupassÄĢ viharati ātāpÄĢ sampajāno satimā, āŽšāŽŋāŽ¤ā¯āŽ¤ āŽ¨āŽ˛āŽŽā¯ āŽ•āŽ°ā¯āŽ¤āŽŋ āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽĒā¯āŽĒā¯āŽŸāŽŠā¯ āŽĩāŽšāŽŋāŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯. āŽŽāŽŠāŽ¤ā¯āŽ¤āŽžāŽ˛ā¯ āŽ‡āŽ¯āŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽ•āŽŋāŽą āŽ…āŽĒā¯‚āŽ°ā¯āŽĩāŽŽāŽžāŽŠ āŽĩāŽŋāŽŠāŽ¯āŽž(āŽ’āŽ´ā¯āŽ•ā¯āŽ•āŽŽā¯) āŽ•āŽžāŽ•ā¯āŽ• āŽĩā¯‡āŽąā¯ āŽĩāŽ´āŽŋāŽ¯āŽŋāŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯   āŽĒāŽŋāŽ°āŽĒāŽžā¯āŽšāŽŽā¯ āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯ā¯āŽŸāŽŠā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ• āŽāŽ•āŽžāŽ¨ā¯āŽ¤āŽŽāŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ• āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽĒā¯āŽĒā¯āŽŸāŽŠā¯ āŽĩāŽšāŽŋāŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

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 parimukhaᚃ. 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’.
āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽŽāŽĒā¯āŽĒāŽŸāŽŋ,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡,kāya in kāya (āŽ‰āŽŸāŽ˛āŽŋāŽ˛ā¯ āŽ‰āŽŸāŽ˛ā¯ˆ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽšāŽŋāŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯? āŽ‡āŽ™ā¯āŽ•ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗāŽž,āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯,āŽ•āŽžāŽŸā¯āŽŸā¯āŽ•ā¯āŽ•ā¯āŽšā¯ āŽšā¯†āŽŠā¯āŽąā¯‹ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽŽāŽ°āŽ¤ā¯āŽ¤āŽŸāŽŋāŽ•ā¯āŽ•ā¯āŽšā¯ āŽšā¯†āŽŠā¯āŽąā¯‹ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ˛āŽŋ āŽ…āŽąā¯ˆāŽ•ā¯āŽšā¯ āŽšā¯†āŽŠā¯āŽąā¯‹,āŽ•āŽžāŽ˛ā¯ˆ āŽ•ā¯āŽąā¯āŽ•ā¯āŽ•āŽžāŽ• āŽ•ā¯€āŽ´ā¯āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽŽāŽŸāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯ āŽ…āŽŽāŽ°ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,āŽ‰āŽŸāŽ˛ā¯ˆ āŽšā¯†āŽ™ā¯āŽ•ā¯āŽ¤ā¯āŽ¤āŽžāŽ• āŽšāŽ°āŽŋāŽšā¯†āŽ¯ā¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯,āŽŽāŽąā¯āŽąā¯āŽŽā¯ sati parimukhaᚃ. āŽŽā¯‚āŽšā¯āŽšā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšāŽ°āŽŋāŽšā¯†āŽ¯ā¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.  sato āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ•āŽĩāŽŠāŽŽāŽžāŽŠ āŽŽā¯‚āŽšā¯āŽšā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯. āŽŽā¯‚āŽšā¯āŽšā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡  āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯:āŽ¨āŽžāŽŠā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯: āŽŽā¯āŽ´ā¯  kāya āŽ‰āŽŸāŽ˛ā¯ˆ/āŽ•āŽžāŽ¯āŽžāŽĩā¯ˆāŽ¯ā¯āŽŽā¯ āŽ•ā¯‚āŽ°ā¯āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋāŽ¯ā¯āŽŸāŽŠā¯,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:āŽŽā¯āŽ´ā¯  kāya āŽ‰āŽŸāŽ˛ā¯ˆ/āŽ•āŽžāŽ¯āŽžāŽĩā¯ˆāŽ¯ā¯āŽŽā¯ āŽ•ā¯‚āŽ°ā¯āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋāŽ¯ā¯āŽŸāŽŠā¯,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:  kāya-saṅkhāras āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽž āŽ‡āŽšā¯āŽšāŽžāŽšāŽ¤ā¯āŽ¤āŽŋāŽ¯ā¯ˆ āŽ…āŽŽā¯ˆāŽ¤āŽŋ āŽ‰āŽŖā¯āŽŸāŽžāŽ•ā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯.āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:
Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakār¡antevāsÄĢ vā dÄĢghaᚃ vā aÃąchanto ‘dÄĢghaᚃ aÃąchāmÄĢ’ ti pajānāti; rassaᚃ vā aÃąchanto ‘rassaᚃ aÃąchāmÄĢ’ ti pajānāti; evameva kho, bhikkhave, bhikkhu dÄĢghaᚃ vā assasanto ‘dÄĢghaᚃ assasāmÄĢ’ ti pajānāti; dÄĢghaᚃ vā passasanto ‘dÄĢghaᚃ passasāmÄĢ’ ti pajānāti; rassaᚃ vā assasanto ‘rassaᚃ assasāmÄĢ’ ti pajānāti; rassaᚃ vā passasanto ‘rassaᚃ passasāmÄĢ’ ti pajānāti; ’sabba-kāya-paáš­isaᚃvedÄĢ assasissāmÄĢ’ ti sikkhati; ’sabba-kāya-paáš­isaᚃvedÄĢ passasissāmÄĢ’ ti sikkhati; ‘passambhayaᚃ kāya-saṅkhāraᚃ assasissāmÄĢ’ ti sikkhati; ‘passambhayaᚃ kāya-saṅkhāraᚃ passasissāmÄĢ’ 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’.

āŽšāŽŽā¯āŽŽāŽ¤āŽŽā¯āŽĒāŽŸāŽŋ,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡,āŽ¤āŽŋāŽąāŽŽā¯ˆ āŽ•āŽŸā¯ˆāŽšāŽ˛ā¯āŽ•āŽžāŽ°āŽ°ā¯ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽŸā¯ˆāŽšāŽ˛ā¯āŽ•āŽžāŽ°āŽŋāŽŠā¯ āŽ¤ā¯ŠāŽ´āŽŋāŽ˛ā¯ āŽĒāŽ´āŽ•ā¯āŽ¨āŽ°ā¯, āŽ’āŽ°ā¯ āŽ¨ā¯€āŽŗāŽŽāŽžāŽŠ āŽšā¯āŽ´āŽąā¯āŽąā¯āŽ¤āŽ˛ā¯ āŽ‰āŽ°ā¯āŽĩāŽžāŽ•ā¯āŽ•ā¯āŽ¤āŽ˛ā¯ āŽ•ā¯āŽąāŽŋāŽĒā¯āŽĒāŽąāŽŋāŽ¤ā¯: ‘āŽ¨āŽžāŽŠā¯ āŽ¨ā¯€āŽŗāŽŽāŽžāŽŠ āŽšā¯āŽ´āŽąā¯āŽąā¯āŽ¤āŽ˛ā¯ āŽ‰āŽ°ā¯āŽĩāŽžāŽ•ā¯āŽ•ā¯āŽ•āŽŋāŽąā¯‡āŽŠā¯’;āŽ’āŽ°ā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽŠ āŽšā¯āŽ´āŽąā¯āŽąā¯āŽ¤āŽ˛ā¯ āŽ‰āŽ°ā¯āŽĩāŽžāŽ•ā¯āŽ•ā¯āŽ¤āŽ˛ā¯ āŽ•ā¯āŽąāŽŋāŽĒā¯āŽĒāŽąāŽŋāŽ¤ā¯: ‘āŽ¨āŽžāŽŠā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽŠ āŽšā¯āŽ´āŽąā¯āŽąā¯āŽ¤āŽ˛ā¯ āŽ‰āŽ°ā¯āŽĩāŽžāŽ•ā¯āŽ•ā¯āŽ•āŽŋāŽąā¯‡āŽŠā¯’;āŽ…āŽĩā¯āŽĩāŽ´āŽŋ,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡,āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯,āŽŽā¯‚āŽšā¯āŽšā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡  āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯:āŽ¨āŽžāŽŠā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯: āŽŽā¯āŽ´ā¯  kāya āŽ‰āŽŸāŽ˛ā¯ˆ/āŽ•āŽžāŽ¯āŽžāŽĩā¯ˆāŽ¯ā¯āŽŽā¯ āŽ•ā¯‚āŽ°ā¯āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋāŽ¯ā¯āŽŸāŽŠā¯,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:āŽŽā¯āŽ´ā¯  kāya āŽ‰āŽŸāŽ˛ā¯ˆ/āŽ•āŽžāŽ¯āŽžāŽĩā¯ˆāŽ¯ā¯āŽŽā¯ āŽ•ā¯‚āŽ°ā¯āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋāŽ¯ā¯āŽŸāŽŠā¯,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:  kāya-saṅkhāras āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽž āŽ‡āŽšā¯āŽšāŽžāŽšāŽ¤ā¯āŽ¤āŽŋāŽ¯ā¯ˆ āŽ…āŽŽā¯ˆāŽ¤āŽŋ āŽ‰āŽŖā¯āŽŸāŽžāŽ•ā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯.āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:

Iti ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

B. Iriyāpatha Pabba

Puna ca¡paraᚃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmÄĢ’ ti pajānāti, áš­hito vā ‘ṭhitomhÄĢ’ ti pajānāti, nisinno vā ‘nisinnomhÄĢ’ ti pajānāti, sayāno vā ‘sayānomhÄĢ’ ti pajānāti. Yathā yathā vā pan¡assa kāyo paṇihito hoti, tathā tathā naᚃ 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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

āŽŽā¯‡āŽ˛ā¯āŽŽā¯,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡,āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ¨āŽŸāŽ¨ā¯āŽ¤ā¯ āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, ‘āŽ¨āŽžāŽŠā¯ āŽ¨āŽŸāŽ¨ā¯āŽ¤ā¯ āŽšā¯†āŽ˛ā¯āŽ•āŽŋāŽąā¯‡āŽŠā¯’,āŽŽāŽŠ āŽ…āŽĩāŽ°ā¯ āŽ…āŽąāŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽąāŽžāŽ°ā¯.āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ¨āŽŋāŽŠā¯āŽąā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, ‘āŽ¨āŽžāŽŠā¯ āŽ¨āŽŋāŽŠā¯āŽąā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽ•āŽŋāŽąā¯‡āŽŠā¯’, āŽŽāŽŠ āŽ…āŽĩāŽ°ā¯ āŽ…āŽąāŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽąāŽžāŽ°ā¯:āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ‰āŽŸā¯āŽ•āŽžāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, ‘āŽ¨āŽžāŽŠā¯ āŽ‰āŽŸā¯āŽ•āŽžāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąā¯‡āŽŠā¯’, āŽŽāŽŠ āŽ…āŽĩāŽ°ā¯ āŽ…āŽąāŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽąāŽžāŽ°ā¯: āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽĒāŽŸā¯āŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, ‘āŽ¨āŽžāŽŠā¯ āŽĒāŽŸā¯āŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąā¯‡āŽŠā¯’,āŽŽāŽŠ āŽ…āŽĩāŽ°ā¯ āŽ…āŽąāŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽąāŽžāŽ°ā¯: āŽ¤āŽĩāŽŋāŽ° āŽ…āŽĩāŽ°ā¯ kāya āŽ‰āŽŸāŽ˛ā¯āŽ…āŽŽāŽ°ā¯āŽĩā¯āŽ¨āŽŋāŽ˛ā¯ˆ āŽŽāŽ¤ā¯āŽĩāŽžāŽ• āŽ¤ā¯€āŽ°ā¯āŽĩā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽąāŽžāŽ°ā¯‹ āŽ…āŽ¤āŽŠā¯āŽĒāŽŸāŽŋāŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯ āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽąāŽžāŽ°ā¯.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.
C. Sampajāna Pabba

Puna ca¡paraᚃ, bhikkhave, bhikkhu abhikkante paáš­ikkante sampajānakārÄĢ hoti, ālokite vilokite sampajānakārÄĢ hoti, samiÃąjite pasārite sampajānakārÄĢ hoti, saṅghāᚭi-patta-cÄĢvara-dhāraṇe sampajānakārÄĢ hoti, asite pÄĢte khāyite sāyite sampajānakārÄĢ hoti, uccāra-passāva-kamme sampajānakārÄĢ hoti, gate áš­hite nisinne sutte jāgarite bhāsite tuṇhÄĢbhāve sampajānakārÄĢ hoti. 


C. Section on sampajaÃąÃąa

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

Iti ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 


āŽŽā¯‡āŽ˛ā¯āŽŽā¯,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡,āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ…āŽŖā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩāŽŋāŽŸā¯āŽŸā¯ āŽ¨ā¯€āŽ™ā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽā¯āŽŠā¯ āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯āŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ•ā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽŽāŽ˛ā¯āŽ˛āŽžāŽĒā¯ āŽĒāŽ•ā¯āŽ•āŽ™ā¯āŽ•āŽŗāŽŋāŽ˛ā¯āŽŽā¯ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯āŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ•ā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯,sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽĩāŽŗā¯ˆāŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯  āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ¨ā¯†āŽŸā¯āŽŸāŽŋāŽŽā¯āŽąāŽŋāŽ¯ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯,sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽĒāŽ¤āŽĩāŽŋāŽ•ā¯āŽ•ā¯āŽ°āŽŋāŽ¯ āŽ¨ā¯€āŽŖā¯āŽŸ āŽŽā¯‡āŽ˛āŽ™ā¯āŽ•āŽŋ āŽ…āŽŖāŽŋāŽ¨ā¯āŽ¤ā¯ āŽ•ā¯ŠāŽŗā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ¤āŽŗāŽ°ā¯āŽ¤ā¯āŽ¤āŽŋāŽ¯āŽžāŽŠ āŽŽā¯‡āŽ˛āŽ™ā¯āŽ•āŽŋ  āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽāŽ¯āŽ•ā¯āŽ•āŽŸāŽŋāŽžā¯ˆ āŽŽāŽŸā¯āŽ¤ā¯āŽ¤ā¯āŽšā¯ āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯,sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ‰āŽŖā¯āŽŖā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽ•ā¯āŽŸāŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽŽā¯†āŽ˛ā¯āŽ˛ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽšā¯āŽĩā¯ˆāŽ•ā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯,sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽĩāŽŖā¯āŽŸāŽ˛āŽ•āŽąā¯āŽąā¯āŽŽā¯  āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽšāŽŋāŽąā¯āŽ¨ā¯€āŽ°ā¯ āŽ•āŽ´āŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯ āŽĒāŽŖāŽŋ āŽ•āŽĩāŽŠāŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯,sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ¨āŽŸāŽ¨ā¯āŽ¤ā¯ āŽšā¯†āŽ˛ā¯āŽ•āŽŋāŽąā¯‡ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯ āŽ¨āŽŋāŽŠā¯āŽąā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯,
āŽ‰āŽŸā¯āŽ•āŽžāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽĒāŽŸā¯āŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽĩāŽŋāŽ´āŽŋāŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽ‰āŽ°ā¯ˆāŽ¯āŽžāŽŸā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽĒā¯‡āŽšāŽžāŽŽāŽ˛āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.
D. Paáš­ikÅĢlamanasikāra Pabba

Puna ca¡paraᚃ, bhikkhave, bhikkhu imam¡eva kāyaᚃ, uddhaᚃ pādatalā adho kesa¡matthakā, taca¡pariyantaᚃ pÅĢraᚃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiᚃ kāye kesā lomā nakhā dantā taco maᚃsaᚃ nhāru aáš­áš­hi aáš­áš­himiÃąjaᚃ vakkaᚃ hadayaᚃ yakanaᚃ kilomakaᚃ pihakaᚃ papphāsaᚃ antaᚃ antaguṇaᚃ udariyaᚃ karÄĢsaᚃ pittaᚃ semhaᚃ pubbo lohitaᚃ sedo medo assu vasā kheḡo siṅghāṇikā lasikā muttaṃ’ ti. 


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 putoḡi pÅĢrā nānāvihitassa dhaÃąÃąassa, seyyathidaᚃ sālÄĢnaᚃ vÄĢhÄĢnaᚃ muggānaᚃ māsānaᚃ tilānaᚃ taṇḍulānaᚃ. Tamenaᚃ cakkhumā puriso muÃącitvā paccavekkheyya: ‘Ime sālÄĢ ime vÄĢhÄĢ, ime muggā, ime māsā, ime tilā, ime taṇḍulā’ ti; evameva kho, bhikkhave, bhikkhu imam¡eva kāyaᚃ, uddhaᚃ pādatalā adho kesa¡matthakā, taca¡pariyantaᚃ pÅĢraᚃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiᚃ kāye kesā lomā nakhā dantā taco maᚃsaᚃ nhāru aáš­áš­hi aáš­áš­himiÃąjaᚃ vakkaᚃ hadayaᚃ yakanaᚃ kilomakaᚃ pihakaᚃ papphāsaᚃ antaᚃ antaguṇaᚃ udariyaᚃ karÄĢsaᚃ pittaᚃ semhaᚃ pubbo lohitaᚃ sedo medo assu vasā kheḡo siṅghāṇikā lasikā muttaṃ’ ti. 

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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 


āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ‡āŽ¤ā¯‡ āŽ‰āŽŸāŽŽā¯āŽĒāŽŋāŽ˛ā¯,āŽ‰āŽšā¯āŽšā¯ˆāŽ¨ā¯āŽ¤āŽ˛ā¯ˆ āŽŽā¯āŽŸāŽŋāŽ¯āŽŋāŽ˛āŽŋāŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽ•ā¯€āŽ´ā¯āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽ‰āŽŗā¯āŽŗāŽ™ā¯āŽ•āŽžāŽ˛ā¯ āŽĩāŽ°ā¯ˆ, āŽŽā¯†āŽ˛ā¯āŽ˛āŽŋāŽ¯ āŽ¤ā¯‹āŽ˛ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒāŽ˛ā¯āŽĩā¯‡āŽąā¯ āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ…āŽšā¯āŽ¤ā¯āŽ¤āŽŽā¯ āŽ¨āŽŋāŽąā¯ˆāŽ¨ā¯āŽ¤, ‘āŽ‡āŽ¨ā¯āŽ¤ kāya, āŽ‰āŽŸāŽŽā¯āŽĒā¯ āŽ¤āŽ˛ā¯ˆ āŽŽā¯āŽŸāŽŋ, āŽ‰āŽŸāŽŽā¯āŽĒā¯āŽŽā¯āŽŸāŽŋ, āŽ¨āŽ•āŽŽā¯, āŽĒāŽąā¯āŽ•āŽŗā¯, āŽŽā¯†āŽ˛ā¯āŽ˛āŽŋāŽ¯āŽ˛ā¯ āŽ¤ā¯‹āŽ˛ā¯, āŽ¤āŽšā¯ˆ, āŽ¤āŽšā¯ˆ āŽ¨āŽžāŽŖā¯, āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽšā¯āŽšā¯‹āŽąā¯, āŽšāŽŋāŽąā¯āŽ¨ā¯€āŽ°āŽ•āŽŽā¯, āŽ‡āŽ¤āŽ¯āŽŽā¯, āŽ•āŽ˛ā¯āŽ˛ā¯€āŽ°āŽ˛ā¯,āŽŽāŽžāŽ°ā¯āŽĒā¯āŽĩāŽ°āŽŋ, āŽŽāŽŖā¯āŽŖā¯€āŽ°āŽ˛ā¯, āŽšā¯āŽĩāŽžāŽšāŽĒā¯āŽĒā¯ˆ,āŽ•ā¯āŽŸāŽ˛ā¯, āŽ•ā¯āŽŸāŽ˛ā¯āŽ¤āŽžāŽ™ā¯āŽ•āŽŋ, āŽ‡āŽ°ā¯ˆāŽĒā¯āŽĒā¯ˆ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ‰āŽŗā¯āŽŗāŽŸāŽ™ā¯āŽ•āŽ˛ā¯, āŽŽāŽ˛āŽŽā¯, āŽĒāŽŋāŽ¤ā¯āŽ¤āŽ¨ā¯€āŽ°ā¯, āŽ•āŽĒāŽŽā¯, āŽšā¯€āŽ´ā¯, āŽ‡āŽ°āŽ¤ā¯āŽ¤āŽŽā¯, āŽĩāŽŋāŽ¯āŽ°ā¯āŽĩā¯ˆ, āŽ•ā¯ŠāŽ´ā¯āŽĒā¯āŽĒā¯, āŽ•āŽŖā¯āŽŖā¯€āŽ°ā¯, āŽŽāŽšāŽ•āŽŋāŽŸā¯, āŽ‰āŽŽāŽŋāŽ´ā¯āŽ¨ā¯€āŽ°ā¯, āŽŽā¯‚āŽ•ā¯āŽ•ā¯āŽšā¯āŽšāŽŗāŽŋ, āŽ‰āŽ¯āŽĩā¯āŽ¨ā¯€āŽ°ā¯āŽŽāŽžā¯ āŽšāŽžāŽ°ā¯āŽ¨ā¯āŽ¤ āŽ¨ā¯€āŽ°ā¯āŽ¤ā¯āŽ¤āŽŠā¯āŽŽā¯ˆāŽ¯ā¯āŽŗā¯āŽŗ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽšāŽŋāŽąā¯āŽ¨ā¯€āŽ°ā¯ āŽ…āŽ¤āŽŠā¯ āŽĩāŽ°āŽŽā¯āŽĒāŽŋāŽŸāŽ˛āŽŋāŽ˛ā¯ āŽ‰āŽŗā¯āŽŗāŽ¤ā¯ āŽŽāŽŠ āŽ…āŽąā¯€āŽĩāŽžāŽ°ā¯.

āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡,āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽĒā¯ˆ āŽ‡āŽ°āŽŖā¯āŽŸā¯ āŽĩāŽžāŽ¯āŽŋāŽ˛ā¯āŽ•āŽŗā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ¯āŽŋāŽ°ā¯āŽĒā¯āŽĒāŽŋāŽŠā¯, āŽĒāŽ˛ā¯āŽĩā¯‡āŽąā¯  āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ¤āŽžāŽŠāŽŋāŽ¯āŽŽā¯, āŽ•ā¯āŽŠā¯āŽąā¯ āŽ¨ā¯†āŽ˛ā¯ āŽĒāŽ¯āŽŋāŽ°ā¯, āŽ¨ā¯†āŽ˛ā¯ āŽĒāŽ¯āŽŋāŽ°ā¯, āŽĒāŽšā¯āŽšā¯ˆāŽĒā¯āŽĒāŽ°ā¯āŽĒā¯āŽĒā¯, āŽŽāŽžāŽŸā¯āŽŸā¯ āŽĒāŽŸā¯āŽŸāŽžāŽŖāŽŋ, āŽŽāŽŗā¯āŽŗā¯ āŽĩāŽŋāŽ¤ā¯ˆ, āŽ¤ā¯ŠāŽ˛āŽŋāŽ¯āŽ˛ā¯. āŽ’āŽ°ā¯ āŽŽāŽŠāŽŋāŽ¤āŽŠā¯ āŽ¨āŽ˛ā¯āŽ˛ āŽĒāŽžāŽ°ā¯āŽĩā¯ˆāŽ¯āŽžāŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽĩāŽ°āŽžāŽ¯āŽŋāŽ°ā¯āŽ¤ā¯āŽ¤āŽ˛ā¯ āŽ•āŽŸā¯āŽŸā¯ āŽ…āŽĩāŽŋāŽ´ā¯āŽ•ā¯āŽ•āŽĒā¯ āŽĒāŽŸā¯āŽŸāŽĩā¯āŽŸāŽŠā¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯ āŽĩāŽŋāŽ°ā¯āŽŽā¯āŽĒāŽŋ ,”āŽ‡āŽ¤ā¯ āŽ•ā¯āŽŠā¯āŽąā¯ āŽ¨ā¯†āŽ˛ā¯ āŽĒāŽ¯āŽŋāŽ°ā¯,āŽ¨ā¯†āŽ˛ā¯ āŽĒāŽ¯āŽŋāŽ°ā¯, āŽĒāŽšā¯āŽšā¯ˆāŽĒā¯āŽĒāŽ°ā¯āŽĒā¯āŽĒā¯, āŽŽāŽžāŽŸā¯āŽŸā¯ āŽĒāŽŸā¯āŽŸāŽžāŽŖāŽŋ, āŽŽāŽŗā¯āŽŗā¯ āŽĩāŽŋāŽ¤ā¯ˆ, āŽ¤ā¯ŠāŽ˛āŽŋāŽ¯āŽ˛ā¯āŽŽāŽŠ āŽ…āŽąā¯€āŽĩāŽžāŽ°ā¯.” āŽ…āŽ¤ā¯‡ āŽĒā¯‹āŽ˛ā¯,  āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ‡āŽ¤ā¯‡ āŽ‰āŽŸāŽŽā¯āŽĒāŽŋāŽ˛ā¯,āŽ‰āŽšā¯āŽšā¯ˆāŽ¨ā¯āŽ¤āŽ˛ā¯ˆ āŽŽā¯āŽŸāŽŋāŽ¯āŽŋāŽ˛āŽŋāŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽ•ā¯€āŽ´ā¯āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽ‰āŽŗā¯āŽŗāŽ™ā¯āŽ•āŽžāŽ˛ā¯ āŽĩāŽ°ā¯ˆ, āŽŽā¯†āŽ˛ā¯āŽ˛āŽŋāŽ¯ āŽ¤ā¯‹āŽ˛ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒāŽ˛ā¯āŽĩā¯‡āŽąā¯ āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ…āŽšā¯āŽ¤ā¯āŽ¤āŽŽā¯ āŽ¨āŽŋāŽąā¯ˆāŽ¨ā¯āŽ¤, ‘āŽ‡āŽ¨ā¯āŽ¤ kāya, āŽ‰āŽŸāŽŽā¯āŽĒā¯ āŽ¤āŽ˛ā¯ˆ āŽŽā¯āŽŸāŽŋ, āŽ‰āŽŸāŽŽā¯āŽĒā¯āŽŽā¯āŽŸāŽŋ, āŽ¨āŽ•āŽŽā¯, āŽĒāŽąā¯āŽ•āŽŗā¯, āŽŽā¯†āŽ˛ā¯āŽ˛āŽŋāŽ¯āŽ˛ā¯ āŽ¤ā¯‹āŽ˛ā¯, āŽ¤āŽšā¯ˆ, āŽ¤āŽšā¯ˆ āŽ¨āŽžāŽŖā¯, āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽšā¯āŽšā¯‹āŽąā¯, āŽšāŽŋāŽąā¯āŽ¨ā¯€āŽ°āŽ•āŽŽā¯, āŽ‡āŽ¤āŽ¯āŽŽā¯, āŽ•āŽ˛ā¯āŽ˛ā¯€āŽ°āŽ˛ā¯,āŽŽāŽžāŽ°ā¯āŽĒā¯āŽĩāŽ°āŽŋ, āŽŽāŽŖā¯āŽŖā¯€āŽ°āŽ˛ā¯, āŽšā¯āŽĩāŽžāŽšāŽĒā¯āŽĒā¯ˆ,āŽ•ā¯āŽŸāŽ˛ā¯, āŽ•ā¯āŽŸāŽ˛ā¯āŽ¤āŽžāŽ™ā¯āŽ•āŽŋ, āŽ‡āŽ°ā¯ˆāŽĒā¯āŽĒā¯ˆ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ‰āŽŗā¯āŽŗāŽŸāŽ™ā¯āŽ•āŽ˛ā¯, āŽŽāŽ˛āŽŽā¯, āŽĒāŽŋāŽ¤ā¯āŽ¤āŽ¨ā¯€āŽ°ā¯, āŽ•āŽĒāŽŽā¯, āŽšā¯€āŽ´ā¯, āŽ‡āŽ°āŽ¤ā¯āŽ¤āŽŽā¯, āŽĩāŽŋāŽ¯āŽ°ā¯āŽĩā¯ˆ, āŽ•ā¯ŠāŽ´ā¯āŽĒā¯āŽĒā¯, āŽ•āŽŖā¯āŽŖā¯€āŽ°ā¯, āŽŽāŽšāŽ•āŽŋāŽŸā¯, āŽ‰āŽŽāŽŋāŽ´ā¯āŽ¨ā¯€āŽ°ā¯, āŽŽā¯‚āŽ•ā¯āŽ•ā¯āŽšā¯āŽšāŽŗāŽŋ, āŽ‰āŽ¯āŽĩā¯āŽ¨ā¯€āŽ°ā¯āŽŽāŽžā¯ āŽšāŽžāŽ°ā¯āŽ¨ā¯āŽ¤ āŽ¨ā¯€āŽ°ā¯āŽ¤ā¯āŽ¤āŽŠā¯āŽŽā¯ˆāŽ¯ā¯āŽŗā¯āŽŗ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽšāŽŋāŽąā¯āŽ¨ā¯€āŽ°ā¯ āŽ…āŽ¤āŽŠā¯ āŽĩāŽ°āŽŽā¯āŽĒāŽŋāŽŸāŽ˛āŽŋāŽ˛ā¯ āŽ‰āŽŗā¯āŽŗāŽ¤ā¯ āŽŽāŽŠ āŽ…āŽąā¯€āŽĩāŽžāŽ°ā¯.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

E. Dhātumanasikāra Pabba

Puna ca¡paraᚃ, bhikkhave, bhikkhu imam¡eva kāyaᚃ yathā¡ᚭhitaᚃ yathā¡paṇihitaᚃ dhātuso paccavekkhati: ‘Atthi imasmiᚃ kāye pathavÄĢ¡dhātu āpo¡dhātÅĢ tejo¡dhātÅĢ vāyo¡dhātÅĢ’ ti. 


E. Section on the Elements

Furthermore, 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.” 


Seyyathāpi, bhikkhave, dakkho goghātako vā goghātak¡antevāsÄĢ vā gāviᚃ vadhitvā catu¡mahā¡pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imam¡eva kāyaᚃ yathā¡ᚭhitaᚃ yathā¡paṇihitaᚃ dhātuso paccavekkhati: ‘Atthi imasmiᚃ kāye pathavÄĢ¡dhātu āpo¡dhātÅĢ tejo¡dhātÅĢ vāyo¡dhātÅĢ’ ti. 

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.”

ʉ۬
Iti ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

E. āŽ¨āŽžāŽąā¯āŽĒā¯†āŽ°ā¯āŽŽā¯ āŽĒā¯‚āŽ¤āŽ™ā¯āŽ•āŽŗā¯ āŽŽā¯‡āŽ˛āŽžāŽŠ āŽĒāŽŋāŽ°āŽŋāŽĩā¯
āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽŽāŽĩā¯āŽĩāŽ•ā¯ˆāŽ¯āŽŋāŽ˛ā¯‡āŽŠā¯āŽŽā¯ āŽ…āŽ¤ā¯ˆ āŽĩā¯ˆāŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ¨ā¯āŽ¤ āŽĒā¯‹āŽ¤ā¯āŽŽā¯, āŽŽāŽĩā¯āŽĩāŽ•ā¯ˆāŽ¯āŽŋāŽ˛ā¯‡āŽŠā¯āŽŽā¯ āŽ…āŽ¤ā¯ˆ āŽ…āŽĒā¯āŽĒā¯āŽąāŽĒā¯āŽĒāŽŸā¯āŽ¤ā¯āŽ¤ āŽĒā¯‹āŽ¤ā¯āŽŽā¯, āŽ‡āŽ¨ā¯āŽ¤ āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽŽā¯  āŽĒāŽŋāŽ°āŽ¤āŽŋāŽĒāŽ˛āŽŋāŽ•ā¯āŽ•  āŽ‡āŽ¨ā¯āŽ¤ :”āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ ,āŽ¨āŽŋāŽ˛āŽĩā¯āŽ˛āŽ•āŽŽā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯, āŽ¤āŽŖā¯āŽŖā¯€āŽ°ā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯, āŽ¨ā¯†āŽ°ā¯āŽĒā¯āŽĒā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯, āŽ•āŽžāŽąā¯āŽąā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯.

āŽšāŽŽā¯āŽŽāŽ¤āŽŽā¯āŽĒā¯‹āŽ˛ā¯‡,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋ āŽĒā¯†āŽąā¯āŽą āŽ•āŽšāŽžāŽĒā¯āŽĒā¯āŽ•ā¯āŽ•āŽžāŽ°āŽ°ā¯ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ’āŽ°ā¯
āŽ•āŽšāŽžāŽĒā¯āŽĒā¯āŽ•ā¯āŽ•āŽžāŽ°āŽ°āŽŋāŽŸāŽŽā¯ āŽ¤ā¯ŠāŽ´āŽŋāŽ˛ā¯ āŽĒāŽ´āŽ•ā¯āŽ¨āŽ°ā¯,āŽ’āŽ°ā¯ āŽĒāŽšā¯ āŽ•ā¯ŠāŽ˛ā¯āŽ˛ā¯āŽžā¯ āŽšā¯†āŽ¯āŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽĩāŽ°āŽžāŽ¯āŽŋāŽ°āŽ°ā¯āŽ¨ā¯āŽ¤ā¯,
āŽ’āŽ°ā¯ āŽ•ā¯āŽąā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯€āŽ¤āŽŋ āŽ‰āŽŸā¯āŽ•āŽžāŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽŽāŽĒā¯āŽĒāŽŸāŽŋ āŽĩā¯†āŽŸā¯āŽŸāŽŋ āŽŽāŽŸā¯āŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸāŽ¤ā¯‹;  āŽ…āŽ¤ā¯‡ āŽĒā¯‹āŽŠā¯āŽąā¯‡, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽŽāŽĩā¯āŽĩāŽ•ā¯ˆāŽ¯āŽŋāŽ˛ā¯‡āŽŠā¯āŽŽā¯ āŽ…āŽ¤ā¯ˆ āŽĩā¯ˆāŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ¨ā¯āŽ¤ āŽĒā¯‹āŽ¤ā¯āŽŽā¯, āŽŽāŽĩā¯āŽĩāŽ•ā¯ˆāŽ¯āŽŋāŽ˛ā¯‡āŽŠā¯āŽŽā¯ āŽ…āŽ¤ā¯ˆ āŽ…āŽĒā¯āŽĒā¯āŽąāŽĒā¯āŽĒāŽŸā¯āŽ¤ā¯āŽ¤ āŽĒā¯‹āŽ¤ā¯āŽŽā¯, āŽ‡āŽ¨ā¯āŽ¤ āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽŽā¯  āŽĒāŽŋāŽ°āŽ¤āŽŋāŽĒāŽ˛āŽŋāŽ•ā¯āŽ•  āŽ‡āŽ¨ā¯āŽ¤ :”āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ ,āŽ¨āŽŋāŽ˛āŽĩā¯āŽ˛āŽ•āŽŽā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯, āŽ¤āŽŖā¯āŽŖā¯€āŽ°ā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯, āŽ¨ā¯†āŽ°ā¯āŽĒā¯āŽĒā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯, āŽ•āŽžāŽąā¯āŽąā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.



F. Navasivathika Pabba

(1)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ ekāha¡mataᚃ vā dvÄĢha¡mataᚃ vā tÄĢha¡mataᚃ vā uddhumātakaᚃ vinÄĢlakaᚃ vipubbaka¡jātaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

F. āŽ’āŽŠā¯āŽĒāŽ¤ā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ™ā¯āŽ•āŽŗā¯ āŽŽā¯‡āŽ˛āŽžāŽŠ āŽĒāŽŋāŽ°āŽŋāŽĩā¯

āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯
āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ‡āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯, āŽ’āŽ°ā¯ āŽ¨āŽžāŽŗā¯ āŽ‡āŽąāŽ¨ā¯āŽ¤, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ‡āŽ°āŽŖā¯āŽŸā¯ āŽ¨āŽžāŽŸā¯āŽ•āŽŗā¯ āŽ‡āŽąāŽ¨ā¯āŽ¤, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽŽā¯‚āŽŠā¯āŽąā¯ āŽ¨āŽžāŽŸā¯āŽ•āŽŗā¯ āŽ‡āŽąāŽ¨ā¯āŽ¤, āŽĩā¯€āŽ™ā¯āŽ•āŽŋāŽ¯, āŽšāŽąā¯āŽąā¯‡ āŽ¨ā¯€āŽ˛āŽŽāŽžāŽŠ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ°ā¯ˆāŽ¤ā¯āŽ¤ā¯āŽšā¯ āŽšā¯€āŽ•ā¯āŽ•ā¯ŠāŽŖā¯āŽŸ āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯, āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą
āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

(2)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ kākehi vā khajjamānaᚃ kulalehi vā khajjamānaᚃ gijjhehi vā khajjamānaᚃ kaṅkehi vā khajjamānaᚃ sunakhehi vā khajjamānaᚃ byagghehi vā khajjamānaᚃ dÄĢpÄĢhi vā khajjamānaᚃ siṅgālehi vā khajjamānaᚃ vividhehi vā pāṇaka¡jātehi khajjamānaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯
āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯,āŽ•āŽžāŽ•āŽ™ā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽĒāŽ°ā¯āŽ¨ā¯āŽ¤ā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽĒāŽŋāŽŖāŽ¨ā¯āŽ¤āŽŋāŽŠā¯āŽŠāŽŋāŽ•ā¯ āŽ•āŽ´ā¯āŽ•ā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽ¨āŽžāŽ°ā¯ˆāŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽ¨āŽžāŽ¯ā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽĒā¯āŽ˛āŽŋāŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽšāŽŋāŽąā¯āŽ¤ā¯āŽ¤ā¯ˆāŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽĒāŽ˛ā¯āŽĩā¯‡āŽąā¯ āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ…āŽšāŽ°ā¯€āŽ°āŽŋāŽĩāŽ¸ā¯āŽ¤ā¯āŽ•ā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą
āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

(3)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hika¡saṅkhalikaᚃ sa¡maᚃsa¡lohitaᚃ nhāru¡sambandhaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯
āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯, āŽ’āŽ°ā¯ āŽŽāŽŠāŽŋāŽ¤  āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽ•ā¯ āŽ•ā¯‚āŽŸā¯ āŽ¤āŽšā¯ˆ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ‡āŽ°āŽ¤ā¯āŽ¤āŽ¤ā¯āŽ¤ā¯āŽŸāŽŠā¯,āŽ¨āŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽžāŽ˛ā¯  āŽ’āŽŠā¯āŽąāŽžāŽ¯ā¯ āŽĒāŽŋāŽŸāŽŋāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸā¯,āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą
āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

(4)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hika¡saṅkhalikaᚃ ni¡maᚃsa¡lohita¡makkhitaᚃ nhāru¡sambandhaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯
āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯, āŽ’āŽ°ā¯ āŽŽāŽŠāŽŋāŽ¤  āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽ•ā¯ āŽ•ā¯‚āŽŸā¯ āŽ¤āŽšā¯ˆāŽ•āŽŗāŽŋāŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ‡āŽ°āŽ¤ā¯āŽ¤āŽŽā¯ āŽĒā¯‚āŽšāŽĒā¯āŽĒāŽŸā¯āŽŸā¯,
āŽ¨āŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽžāŽ˛ā¯  āŽ’āŽŠā¯āŽąāŽžāŽ¯ā¯ āŽĒāŽŋāŽŸāŽŋāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸā¯,āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą
āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

(5)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hika¡saṅkhalikaᚃ apagata¡maᚃsa¡lohitaᚃ nhāru¡sambandhaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯
āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯, āŽ’āŽ°ā¯ āŽŽāŽŠāŽŋāŽ¤  āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽ•ā¯ āŽ•ā¯‚āŽŸā¯ āŽ¤āŽšā¯ˆāŽ•āŽŗāŽŋāŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ‡āŽ°āŽ¤ā¯āŽ¤āŽŽā¯  āŽ‡āŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯,
āŽ¨āŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽžāŽ˛ā¯  āŽ’āŽŠā¯āŽąāŽžāŽ¯ā¯ āŽĒāŽŋāŽŸāŽŋāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸā¯,āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą
āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.


(6)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hikāni apagata¡sambandhāni disā vidisā vikkhittāni, aÃąÃąena hatth¡aáš­áš­hikaᚃ aÃąÃąena pād¡aáš­áš­hikaᚃ aÃąÃąena gopphak¡aáš­áš­hikaᚃ aÃąÃąena jaṅgh¡aáš­áš­hikaᚃ aÃąÃąena ÅĢru¡ᚭᚭhikaᚃ aÃąÃąena kaáš­i¡ᚭᚭhikaᚃ aÃąÃąena phāsuk¡aáš­áš­hikaᚃ aÃąÃąena piáš­áš­h¡iáš­áš­hikaᚃ aÃąÃąena khandh¡aáš­áš­hikaᚃ aÃąÃąena gÄĢv¡aáš­áš­hikaᚃ aÃąÃąena hanuk¡aáš­áš­hikaᚃ aÃąÃąena dant¡aáš­áš­hikaᚃ aÃąÃąena sÄĢsakaᚭāhaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯
āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯, āŽ•āŽ´āŽąā¯āŽąāŽĒāŽŸā¯āŽŸ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽ•āŽŗā¯ āŽ…āŽ™ā¯āŽ•ā¯āŽŽāŽŋāŽ™ā¯āŽ•ā¯āŽŽāŽž āŽšāŽŋāŽ¤āŽąāŽ˛āŽžāŽŠ, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ•ā¯ˆ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ•āŽžāŽ˛ā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ•āŽŖā¯āŽ•ā¯āŽ•āŽžāŽ˛ā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽŽā¯āŽ´āŽ¨ā¯āŽ¤āŽžāŽŗā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ¤ā¯ŠāŽŸā¯ˆ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ‡āŽŸā¯āŽĒā¯āŽĒā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ¤ā¯ŠāŽŸā¯ˆ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽĩāŽŋāŽ˛āŽž āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ¤ā¯ŠāŽŸā¯ˆ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽŽā¯āŽ¤ā¯āŽ•ā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ¤āŽŖā¯āŽŸā¯†āŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ•āŽ´ā¯āŽ¤ā¯āŽ¤ā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ¤āŽžāŽŸā¯ˆ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽĒāŽ˛ā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽŽāŽŖā¯āŽŸā¯ˆ āŽ“āŽŸā¯ āŽŽāŽŠ āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.


āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.



(7)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hikāni setāni saṅkha¡vaṇṇa¡paáš­ibhāgāni, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kā

22 X 2012

10 07 2012 TUESDAY LESSON 663 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY

TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons

   TIPITAKA   AND   TWELVE   DIVISIONS  is the collection of the teachings of the Buddha over 45 years. It consists of Sutta (the conventional teaching), Vinaya (Disciplinary code) and Abhidhamma (commentaries). 
The Tipitaka was compiled and arranged in its present form by the disciples who had immediate contact with Shakyamuni Buddha. 
The Buddha had passed away, but the sublime Dhamma which he unreservedly bequeathed to humanity still exists in its pristine purity. 
Although the Buddha had left no written records of his teachings, his distinguished disciples preserved them by committing to memory and transmitting them orally from generation to generation. 

     Brief historical background 


  Immediately after the final passing away of the Buddha, 500 distinguished Arahats held a convention known as the First Buddhist Council to rehearse the Doctrine taught by the Buddha. Venerable Ananda, who was a faithful attendant of the Buddha and had the special privilege of hearing all the discourses the Buddha ever uttered, recited the Sutta, whilst the Venerable Upali recited the Vinaya, the rules of conduct for the Sangha. 
One hundred years after the First Buddhist Council, some disciples saw the need to change certain minor rules. The orthodox Bhikkus said that nothing should be changed while the others insisted on modifying some disciplinary rules (Vinaya). Finally, the formation of different schools of Buddhism germinated after his council. And in the Second Council, only matters pertaining to the Vinaya were discussed and no controversy about the Dhamma was reported. 
In the 3rd Century B.C. during the time of Emperor Asoka, the Third Council was held to discuss the differences of opinion held by the Sangha community. At this Council the differences were not confined to the Vinaya but were also connected with the Dhamma. The Abhidhamma Pitaka was discussed and included at this Council. The Council which was held in Sri Lanka in 80 B.C. is known as the 4th Council under the patronage of the pious King Vattagamini Abbaya. It was at this time in Sri Lanka that the Tipitaka was first committed to writing in Pali language. 



The Sutta Pitaka consists mainly of discourses delivered by the Buddha himself on various occasions. There were also a few discourses delivered by some of his distinguished disciples (e.g. Sariputta, Ananda, Moggallana) included in it. It is like a book of prescriptions, as the sermons embodied therein were expounded to suit the different occasions and the temperaments of various persons. There may be seemingly contradictory statements, but they should not be misconstrued as they were opportunely uttered by the Buddha to suit a particular purpose. 
This Pitaka is divided into five Nikayas or collections, viz.:- 

     Dlgha Nikaya (Collection of Long Discourses)
      Majjhima Nikaya (Collection of Middle-length Discourses)
    Samyuita Nikaya (Collection of Kindred Sayings)
    Anguttara Nikaya (Collection of Discourses arranged in accordance with number)
    Khuddaka Nikaya (Smaller Collection)
       The fifth is subdivided into fifteen books:- 

    
   Khuddaka Patha (Shorter Texts)
   Dhammapada (The Way of Truth)
     Udana (Heartfelt sayings or Paeons of Joy)
   Iti Vuttaka (’Thus said’ Discourses)
   Sutta Nipata (Collected Discourses)
   Vimana Vatthu (Stories of Celestial Mansions)
   Peta Vatthu (Stories of Petas)
      Theragatha (Psalms of the Brethren)
     Therigatha (Psalms of the Sisters)
    Jataka (Birth Stories)
    Niddesa (Expositions)
      Patisambhida (Analytical Knowledge)
        Apadana (Lives of Saints)
    Buddhavamsa (The History of Buddha)
     Cariya Pitaka (Modes of Conduct)

     Vinaya Pitaka 
The Vinaya Pitaka mainly deals with the rules and regulations of the Order of monks (Bhikhus) and nuns (Bhikhunis). It also gives an account of the life and ministry of the Buddha. Indirectly it reveals some useful information about ancient history, Indian customs, arts, sciences, etc. 
For nearly twenty years since his enlightenment, the Buddha did not lay down rules for the control of the Sangha. Later, as the occasion arose, the Buddha promulgated rules for the future discipline of the Sangha. 
This Pitaka consists of the following five books:- 


     Parajika Pali (Major Offences)
     Pacittiya Pali (Minor Offences)
    Mahavagga Pali (Greater Section)
  Cullavagga Pali (Smaller Section)
  Parivara Pali (Epitome of the Vinaya)

  Abhidhamma Pitaka 
The Abhidhamma, is the most important and interesting, as it contains the profound philosophy of the Buddha’s teaching in contrast to the illuminating but simpler discourses in the Sutta Pitaka. 
In the Sutta Pitaka one often finds references to individual, being, etc., but in the Abhidhamma, instead of such conventional terms, we meet with ultimate terms, such as aggregates, mind, matter etc. 
In the Abhidhamma everything is analyzed and explained in detail, and as such it is called analytical doctrine (Vibhajja Vada). 
Four ultimate things (Paramattha) are enumerated in the Abhidhamma. They are Citta (Consciousness), Cetasika (Mental concomitants). Rupa (Matter) and Nibbana. 
The so-called being is microscopically analyzed and its component parts are minutely described. Finally the ultimate goal and the method to achieve it is explained with all necessary details. 
The Abhidhamma Pitaka is composed of the following works: 


   Dhamma-Sangani (Enumeration of Phenomena)
    Vibhanaga (The Book of the Treatises)
  Ikatha Vatthu (Point of Controversy)
  Puggala Pannatti (Description of Individuals)
   Dhatu Katha (Discussion with reference to Elements)
   Yamaka (The Book of Pairs)
    Patthana (The Book of Relations)

      Twelve Divisions of Buddhist Canons 
The content of Buddhist canons is divided into twelve divisions, categorized by the types of forms of literature (i.e., Sutta, Geyya and Gatha) and the context (i.e., all other nine divisions). It is known as the Twelve Divisions. 


   Sutta  - These are the short, medium, and long discourses expounded by the Buddha on various occasions. The whole Vinaya Pitaka is also included in this respect.

   Geyya  - i.e., the metrical pieces. These are discourses/proses mixed with Gathas or verses.

       Gatha - i.e., verses, chants or poems. These include verses formed in the Dharmapada, etc., and those isolated verses which are not classified amongst the Sutta.

   Nidana - i.e., the causes and conditions of the Buddha’s teachings.

    Itivrttaka - i.e., the suttas in which the Buddhas tell of the deeds of their disciples and others in previous lives.

    Jataka - i.e., stories of the former lives of Buddhas. These are the 547 birth-stories.

   Abbhuta-dhamma - i.e., miracles, etc. These are the few discourses that deal with wonderful and inconceivable powers of the Buddhas.

   Avadana - i.e., parables, metaphors. Illustrations are used to facilitate the human beings to understand the profound meanings of the Buddhist Dhamma.

   Upadesa - i.e., dogmatic treatises. The discourse and discussions by questions and answers regarding the Buddhist doctrines. It is a synonym for Abhidhamma Pitaka.

      Udana - i.e., impromptu or unsolicited addresses. The Buddha speaks voluntarily and not in reply to questions or appeals, e.g., the Amitabha Sutta.

     Vaipulya - i.e., interpretation by elaboration or deeper explanation of the doctrines. It is the broad school or wider teachings, in contrast with the “narrow” school. The term covers the whole of the specifically Mahayana suttas. The Suttas are also known as the scriptures of measureless meaning, i.e., infinite and universalistic.

    Veyyakarama  - i.e. prophecies, prediction by the Buddha of the future attainment of Buddhahood by his disciples.

   Nine Divisions of Buddhist Canons 
The term is generally referred to Hinayana. There are only nine divisions excluding Udana, Vaipulya and Veyyakarana. 
However, there is also a Mahayana division of nine of the Twelve Divisions, i.e., all except Nidana, Avadana and Upadesa.

11 07 2012 WEDNESDAY LESSON 664 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka
— The basket of discourses —
[ sutta: discourse ]
DÄĢgha Nikāya

DN 9 -
Poᚭᚭhapāda Sutta
{excerpt}
— The questions of Poṭṭhapāda —

Sutta Piáš­aka
— The basket of discourses —
[ sutta: discourse ]

The Sutta Piáš­aka contains the essence of the Buddha’s teaching regarding the Dhamma. It contains more than ten thousand suttas. It is divided in five collections called Nikāyas.

DÄĢgha Nikāya
[dÄĢgha: long] The DÄĢgha Nikāya gathers 34 of the longest discourses given by the Buddha. There are various hints that many of them are late additions to the original corpus and of questionable authenticity.

Majjhima Nikāya
[majjhima: medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.

Saᚃyutta Nikāya
[samyutta: group] The Saᚃyutta Nikāya gathers the suttas according to their subject in 56 sub-groups called saᚃyuttas. It contains more than three thousand discourses of variable length, but generally relatively short.

Aṅguttara Nikāya
[aṅg: factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized in eleven sub-groups called nipātas, each of them gathering discourses consisting of enumerations of one additional factor versus those of the precedent nipāta. It contains thousands of suttas which are generally short.

Khuddaka Nikāya
[khuddha: short, small] The Khuddhaka Nikāya short texts and is considered as been composed of two stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta, Theragāthā-TherÄĢgāthā and Jātaka form the ancient strata, while other books are late additions and their authenticity is more questionable.

12 07 2012 THURSDAY LESSON 665 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka
— The basket of discourses —
[ sutta: discourse ]
DÄĢgha Nikāya
Mahāparinibbāna Sutta
Dhammapada Verses 246,247 and 248 Panca Upasaka Vatthu-Verse 246. Wrong Deeds To Avoid-Verse 247. Precepts The Lay Person Should Follow-Verse 248. These Precepts Prevent Suffering

AWAKEN ONE WITH AWARENESS ONLINE GOOD NEWS LETTER
ALL ABOUT USA
Hawaii

īŋŧ >> Sutta Piáš­aka >> Digha Nikāya

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{excerpts}
— The last instructions —
[mahā-parinibbāna]

This sutta gathers various instructions the Buddha gave for the sake of his followers after his passing away, which makes it be a very important set of instructions for us nowadays.

Note: infobubbles on all Pali words except in section with light green background color

Pāḡi

English


… 

(Dhammādāsa)

Dhammādāsaᚃ nāma dhamma-pariyāyaᚃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaᚃ byā-kareyya: ‘khÄĢṇa-nirayo-mhi khÄĢṇa-tiracchāna-yoni khÄĢṇa-pettivisayo khÄĢṇ’āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti. 

(The Mirror of the Dhamma)

I will expound the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi.
āŽ¤āŽŽāŽŋāŽ´ā¯â€¨(āŽ¤āŽŽā¯āŽŽāŽžāŽĩāŽŋāŽŠā¯ āŽ‰āŽ°ā¯āŽĒā¯āŽĒāŽŗāŽŋāŽ™ā¯āŽ•ā¯)
āŽ¨āŽžāŽŠā¯ Dhammādāsa (āŽ¤āŽŽā¯āŽŽāŽžāŽĩāŽŋāŽŠā¯ āŽ‰āŽ°ā¯āŽĒā¯āŽĒāŽŗāŽŋāŽ™ā¯āŽ•ā¯) āŽŽāŽŠ  āŽ•āŽ°ā¯āŽ¤āŽĒā¯āŽĒāŽŸā¯āŽŽā¯ āŽ¤āŽŽā¯āŽŽāŽžāŽĩā¯ˆ āŽĩāŽŋāŽ¯āŽžāŽ•ā¯āŽ•āŽŋāŽ¯āŽžāŽŠāŽŽā¯ āŽĒāŽŖā¯āŽŖ āŽĒāŽŋāŽ°āŽšāŽ™ā¯āŽ•āŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ¯ āŽĩāŽŋāŽ°ā¯āŽŽā¯āŽĒā¯āŽ•āŽŋāŽ°ā¯‡āŽŠā¯, ariyasāvaka (āŽĒā¯āŽŠāŽŋāŽ¤āŽŽāŽžāŽŠ āŽšā¯€āŽŸāŽ°ā¯) āŽ†āŽ•  āŽ†āŽŸā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡  āŽĩāŽŋāŽ°ā¯āŽŽā¯āŽĒāŽŋ āŽ‰āŽąā¯āŽ¤āŽŋāŽ¯āŽžāŽ•ā¯āŽ•āŽŋāŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽžāŽ˛ā¯:
’āŽ†āŽ• āŽŽāŽŠāŽ•ā¯āŽ•ā¯, āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ niraya (āŽ¨āŽ°āŽ•āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ tiracchāna-yoni ( āŽŽāŽŋāŽ°ā¯āŽ•āŽŽ āŽšāŽžāŽŽā¯āŽ°āŽžāŽœā¯āŽ¯āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ pettivisaya (āŽ†āŽĩāŽŋāŽ•āŽŗā¯ āŽšāŽžāŽŽā¯āŽ°āŽžāŽœā¯āŽ¯āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ, āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ āŽĒāŽžāŽ•ā¯āŽ•āŽŋāŽ¯āŽĩā¯€āŽŠāŽŽā¯, āŽ¤ā¯āŽ°āŽ¤āŽŋāŽ°ā¯āŽˇā¯āŽŸāŽŽā¯, āŽ¤ā¯āŽ•ā¯āŽ• āŽ¨āŽŋāŽ˛ā¯ˆ āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ, āŽ¨āŽžāŽŠā¯ sotāpanna (āŽĒā¯āŽŠāŽ˛ā¯ āŽĒāŽŋāŽ°āŽĩā¯‡āŽšāŽŋ), āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆāŽ¯āŽžāŽ• āŽ¤ā¯āŽ•ā¯āŽ• āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽĩāŽŋāŽŸā¯āŽĩāŽŋāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸāŽĩāŽŠā¯, sambodhi (āŽŽā¯āŽ´ā¯āŽ•ā¯āŽ• āŽ¤ā¯‚āŽ•ā¯āŽ•āŽ¤ā¯āŽ¤āŽŋāŽ˛āŽŋāŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽĩāŽŋāŽ´āŽŋāŽĒā¯āŽĒā¯) āŽ†āŽ• āŽšā¯‡āŽ° āŽ‡āŽ°ā¯āŽ¤ā¯āŽ¤āŽ˛ā¯ āŽ‰āŽąā¯āŽ¤āŽŋ.

Katamo ca so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaᚃ byā-kareyya: ‘khÄĢṇa-nirayo-mhi khÄĢṇa-tiracchāna-yoni khÄĢṇa-pettivisayo khÄĢṇ’āpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti? 

And what, Ānanda, is that discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi?
āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽŽāŽŠā¯āŽŠ,Ānanda (āŽ†āŽŠāŽ¨ā¯āŽ¤āŽž),āŽ¤āŽŽā¯āŽŽāŽž āŽŽā¯€āŽ¤ā¯ āŽ†āŽŠ āŽ…āŽ¨ā¯āŽ¤ āŽĒāŽŋāŽ°āŽšāŽ™ā¯āŽ•āŽŽā¯ Dhammādāsa (āŽ¤āŽŽā¯āŽŽāŽžāŽĩāŽŋāŽŠā¯ āŽ‰āŽ°ā¯āŽĒā¯āŽĒāŽŗāŽŋāŽ™ā¯āŽ•ā¯) āŽŽāŽŠ  āŽ•āŽ°ā¯āŽ¤āŽĒā¯āŽĒāŽŸā¯āŽŽā¯ āŽ¤āŽŽā¯āŽŽāŽžāŽĩā¯ˆ āŽĩāŽŋāŽ¯āŽžāŽ•ā¯āŽ•āŽŋāŽ¯āŽžāŽŠāŽŽā¯ āŽĒāŽŖā¯āŽŖ āŽĒāŽŋāŽ°āŽšāŽ™ā¯āŽ•āŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ¯ āŽĩāŽŋāŽ°ā¯āŽŽā¯āŽĒā¯āŽ•āŽŋāŽ°ā¯‡āŽŠā¯,ariyasāvaka (āŽĒā¯āŽŠāŽŋāŽ¤āŽŽāŽžāŽŠ āŽšā¯€āŽŸāŽ°ā¯)āŽ†āŽ• āŽ†āŽŸā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯,āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡  āŽĩāŽŋāŽ°ā¯āŽŽā¯āŽĒāŽŋ āŽ‰āŽąā¯āŽ¤āŽŋāŽ¯āŽžāŽ•ā¯āŽ•āŽŋāŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽžāŽ˛ā¯:
’āŽ†āŽ• āŽŽāŽŠāŽ•ā¯āŽ•ā¯, āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ niraya (āŽ¨āŽ°āŽ•āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ tiracchāna-yoni ( āŽŽāŽŋāŽ°ā¯āŽ•āŽŽ āŽšāŽžāŽŽā¯āŽ°āŽžāŽœā¯āŽ¯āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ pettivisaya (āŽ†āŽĩāŽŋāŽ•āŽŗā¯ āŽšāŽžāŽŽā¯āŽ°āŽžāŽœā¯āŽ¯āŽŽā¯) āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ,āŽ‡āŽŠā¯āŽŠā¯āŽŽā¯ āŽŽā¯‡āŽ˛ā¯āŽŽā¯ āŽĒāŽžāŽ•ā¯āŽ•āŽŋāŽ¯āŽĩā¯€āŽŠāŽŽā¯,āŽ¤ā¯āŽ°āŽ¤āŽŋāŽ°ā¯āŽˇā¯āŽŸāŽŽā¯,āŽ¤ā¯āŽ•ā¯āŽ•āŽŽā¯, āŽ¨āŽŋāŽ˛ā¯ˆ āŽ‡āŽ˛ā¯āŽ˛ā¯ˆ, āŽ¨āŽžāŽŠā¯ sotāpanna (āŽĒā¯āŽŠāŽ˛ā¯ āŽĒāŽŋāŽ°āŽĩā¯‡āŽšāŽŋ), āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆāŽ¯āŽžāŽ• āŽ¤ā¯āŽ•ā¯āŽ• āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽĩāŽŋāŽŸā¯āŽĩāŽŋāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸāŽĩāŽŠā¯,sambodhi (āŽŽā¯āŽ´ā¯āŽ•ā¯āŽ• āŽ¤ā¯‚āŽ•ā¯āŽ•āŽ¤ā¯āŽ¤āŽŋāŽ˛āŽŋāŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽĩāŽŋāŽ´āŽŋāŽĒā¯āŽĒā¯) āŽ†āŽ• āŽšā¯‡āŽ° āŽ‡āŽ°ā¯āŽ¤ā¯āŽ¤āŽ˛ā¯ āŽ‰āŽąā¯āŽ¤āŽŋ āŽ¤āŽžāŽŠā¯‡?


Idh’ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
āŽ‡āŽ™ā¯āŽ•ā¯,āŽ†āŽŠāŽ¨ā¯āŽ¤āŽž,āŽĒā¯āŽŠāŽŋāŽ¤āŽŽāŽžāŽŠ āŽšā¯€āŽŸāŽ°ā¯ Buddhe aveccappasāda  (āŽĒā¯āŽ¤ā¯āŽ¤āŽ°ā¯ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽ¤āŽŠā¯āŽŠāŽŽā¯āŽĒāŽŋāŽ•ā¯āŽ•ā¯ˆ)āŽ‰āŽŸā¯ˆāŽ¯ āŽĩāŽ°āŽžāŽ• āŽ•ā¯āŽŖāŽŋāŽ•ā¯āŽ•āŽĒā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.
Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
āŽ‡āŽ™ā¯āŽ•ā¯,āŽ†āŽŠāŽ¨ā¯āŽ¤āŽž,āŽĒā¯āŽŠāŽŋāŽ¤āŽŽāŽžāŽŠ āŽšā¯€āŽŸāŽ°ā¯ Buddhe aveccappasāda  (āŽĒā¯āŽ¤ā¯āŽ¤āŽ°ā¯ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽ¤āŽŠā¯āŽŠāŽŽā¯āŽĒāŽŋāŽ•ā¯āŽ•ā¯ˆ)āŽ‰āŽŸā¯ˆāŽ¯ āŽĩāŽ°āŽžāŽ• āŽ•ā¯āŽŖāŽŋāŽ•ā¯āŽ•āŽĒā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

14 07 2012 SATURDAY LESSON 667 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons 
Sutta Piáš­aka 
— The basket of discourses —Mahāsatipaáš­áš­hāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —

DN 22 - (D ii 290) 
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaᚭᚭhāna ]

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

Note: infobubbles on all Pali words

Pāḡi

Uddesa

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

II. Vedanānupassanā

English

Introduction

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

II. Observation of Vedanā

Uddesa

Evaᚃ me sutaᚃ:
Introduction

Thus have I heard: 

Ekaᚃ samayaᚃ bhagavā kurÅĢsu viharati kammāsadhammaᚃ nāma kurÅĢnaᚃ nigamo. Tatra kho bhagavā bhikkhÅĢ 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 bhikkhÅĢ bhagavato paccassosuᚃ. Bhagavā etad-avoca: 

– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said: 

– Ekāyano ayaᚃ, bhikkhave, maggo sattānaᚃ visuddhiyā, soka-paridevānaᚃ samatikkamāya, dukkha-domanassānaᚃ atthaṅgamāya, ÃąÄyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaᚃ cattāro satipaáš­áš­hānā. 

– 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 kāyānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ. Vedanāsu vedanānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ. Citte cittānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ. Dhammesu dhammānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ.
Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpÄĢ sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpÄĢ sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpÄĢ sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma¡s in dhamma¡s, ātāpÄĢ sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I. Kāyānupassanā

A. Ānāpāna Pabba

KathaÂˇÃąÂˇca, bhikkhave, bhikkhu kāye kāyānupassÄĢ viharati? Idha, bhikkhave, bhikkhu araÃąÃąa-gato vā rukkha-mÅĢla-gato vā suÃąÃą’āgāra-gato vā nisÄĢdati pallaṅkaᚃ ābhujitvā ujuᚃ kāyaᚃ paṇidhāya parimukhaᚃ satiᚃ upaáš­áš­hapetvā. So sato’va assasati, sato’va passasati. DÄĢghaᚃ vā assasanto ‘dÄĢghaᚃ assasāmÄĢ’ ti pajānāti; dÄĢghaᚃ vā passasanto ‘dÄĢghaᚃ passasāmÄĢ’ ti pajānāti; rassaᚃ vā assasanto ‘rassaᚃ assasāmÄĢ’ ti pajānāti; rassaᚃ vā passasanto ‘rassaᚃ passasāmÄĢ’ ti pajānāti; ’sabba-kāya-paáš­isaᚃvedÄĢ assasissāmÄĢ’ ti sikkhati; ’sabba-kāya-paáš­isaᚃvedÄĢ passasissāmÄĢ’ ti sikkhati; ‘passambhayaᚃ kāya-saṅkhāraᚃ assasissāmÄĢ’ ti sikkhati; ‘passambhayaᚃ kāya-saṅkhāraᚃ passasissāmÄĢ’ 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 parimukhaᚃ. 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 vā bhamakār¡antevāsÄĢ vā dÄĢghaᚃ vā aÃąchanto ‘dÄĢghaᚃ aÃąchāmÄĢ’ ti pajānāti; rassaᚃ vā aÃąchanto ‘rassaᚃ aÃąchāmÄĢ’ ti pajānāti; evameva kho, bhikkhave, bhikkhu dÄĢghaᚃ vā assasanto ‘dÄĢghaᚃ assasāmÄĢ’ ti pajānāti; dÄĢghaᚃ vā passasanto ‘dÄĢghaᚃ passasāmÄĢ’ ti pajānāti; rassaᚃ vā assasanto ‘rassaᚃ assasāmÄĢ’ ti pajānāti; rassaᚃ vā passasanto ‘rassaᚃ passasāmÄĢ’ ti pajānāti; ’sabba-kāya-paáš­isaᚃvedÄĢ assasissāmÄĢ’ ti sikkhati; ’sabba-kāya-paáš­isaᚃvedÄĢ passasissāmÄĢ’ ti sikkhati; ‘passambhayaᚃ kāya-saṅkhāraᚃ assasissāmÄĢ’ ti sikkhati; ‘passambhayaᚃ kāya-saṅkhāraᚃ passasissāmÄĢ’ 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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, 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¡paraᚃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmÄĢ’ ti pajānāti, áš­hito vā ‘ṭhitomhÄĢ’ ti pajānāti, nisinno vā ‘nisinnomhÄĢ’ ti pajānāti, sayāno vā ‘sayānomhÄĢ’ ti pajānāti. Yathā yathā vā pan¡assa kāyo paṇihito hoti, tathā tathā naᚃ 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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, 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¡paraᚃ, bhikkhave, bhikkhu abhikkante paáš­ikkante sampajānakārÄĢ hoti, ālokite vilokite sampajānakārÄĢ hoti, samiÃąjite pasārite sampajānakārÄĢ hoti, saṅghāᚭi-patta-cÄĢvara-dhāraṇe sampajānakārÄĢ hoti, asite pÄĢte khāyite sāyite sampajānakārÄĢ hoti, uccāra-passāva-kamme sampajānakārÄĢ hoti, gate áš­hite nisinne sutte jāgarite bhāsite tuṇhÄĢbhāve sampajānakārÄĢ hoti. 

C. Section on sampajaÃąÃąa

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

Iti ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

D. Paáš­ikÅĢlamanasikāra Pabba

Puna ca¡paraᚃ, bhikkhave, bhikkhu imam¡eva kāyaᚃ, uddhaᚃ pādatalā adho kesa¡matthakā, taca¡pariyantaᚃ pÅĢraᚃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiᚃ kāye kesā lomā nakhā dantā taco maᚃsaᚃ nhāru aáš­áš­hi aáš­áš­himiÃąjaᚃ vakkaᚃ hadayaᚃ yakanaᚃ kilomakaᚃ pihakaᚃ papphāsaᚃ antaᚃ antaguṇaᚃ udariyaᚃ karÄĢsaᚃ pittaᚃ semhaᚃ pubbo lohitaᚃ sedo medo assu vasā kheḡo siṅghāṇikā lasikā muttaṃ’ ti. 

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 putoḡi pÅĢrā nānāvihitassa dhaÃąÃąassa, seyyathidaᚃ sālÄĢnaᚃ vÄĢhÄĢnaᚃ muggānaᚃ māsānaᚃ tilānaᚃ taṇḍulānaᚃ. Tamenaᚃ cakkhumā puriso muÃącitvā paccavekkheyya: ‘Ime sālÄĢ ime vÄĢhÄĢ, ime muggā, ime māsā, ime tilā, ime taṇḍulā’ ti; evameva kho, bhikkhave, bhikkhu imam¡eva kāyaᚃ, uddhaᚃ pādatalā adho kesa¡matthakā, taca¡pariyantaᚃ pÅĢraᚃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiᚃ kāye kesā lomā nakhā dantā taco maᚃsaᚃ nhāru aáš­áš­hi aáš­áš­himiÃąjaᚃ vakkaᚃ hadayaᚃ yakanaᚃ kilomakaᚃ pihakaᚃ papphāsaᚃ antaᚃ antaguṇaᚃ udariyaᚃ karÄĢsaᚃ pittaᚃ semhaᚃ pubbo lohitaᚃ sedo medo assu vasā kheḡo siṅghāṇikā lasikā muttaṃ’ ti. 

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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, 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¡paraᚃ, bhikkhave, bhikkhu imam¡eva kāyaᚃ yathā¡ᚭhitaᚃ yathā¡paṇihitaᚃ dhātuso paccavekkhati: ‘Atthi imasmiᚃ kāye pathavÄĢ¡dhātu āpo¡dhātÅĢ tejo¡dhātÅĢ vāyo¡dhātÅĢ’ ti. 

E. Section on the Elements

Furthermore, 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.” 

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātak¡antevāsÄĢ vā gāviᚃ vadhitvā catu¡mahā¡pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imam¡eva kāyaᚃ yathā¡ᚭhitaᚃ yathā¡paṇihitaᚃ dhātuso paccavekkhati: ‘Atthi imasmiᚃ kāye pathavÄĢ¡dhātu āpo¡dhātÅĢ tejo¡dhātÅĢ vāyo¡dhātÅĢ’ ti. 

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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, 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¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ ekāha¡mataᚃ vā dvÄĢha¡mataᚃ vā tÄĢha¡mataᚃ vā uddhumātakaᚃ vinÄĢlakaᚃ vipubbaka¡jātaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

(2)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ kākehi vā khajjamānaᚃ kulalehi vā khajjamānaᚃ gijjhehi vā khajjamānaᚃ kaṅkehi vā khajjamānaᚃ sunakhehi vā khajjamānaᚃ byagghehi vā khajjamānaᚃ dÄĢpÄĢhi vā khajjamānaᚃ siṅgālehi vā khajjamānaᚃ vividhehi vā pāṇaka¡jātehi khajjamānaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

(3)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hika¡saṅkhalikaᚃ sa¡maᚃsa¡lohitaᚃ nhāru¡sambandhaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

(4)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hika¡saṅkhalikaᚃ ni¡maᚃsa¡lohita¡makkhitaᚃ nhāru¡sambandhaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

(5)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hika¡saṅkhalikaᚃ apagata¡maᚃsa¡lohitaᚃ nhāru¡sambandhaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

(6)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hikāni apagata¡sambandhāni disā vidisā vikkhittāni, aÃąÃąena hatth¡aáš­áš­hikaᚃ aÃąÃąena pād¡aáš­áš­hikaᚃ aÃąÃąena gopphak¡aáš­áš­hikaᚃ aÃąÃąena jaṅgh¡aáš­áš­hikaᚃ aÃąÃąena ÅĢru¡ᚭᚭhikaᚃ aÃąÃąena kaáš­i¡ᚭᚭhikaᚃ aÃąÃąena phāsuk¡aáš­áš­hikaᚃ aÃąÃąena piáš­áš­h¡iáš­áš­hikaᚃ aÃąÃąena khandh¡aáš­áš­hikaᚃ aÃąÃąena gÄĢv¡aáš­áš­hikaᚃ aÃąÃąena hanuk¡aáš­áš­hikaᚃ aÃąÃąena dant¡aáš­áš­hikaᚃ aÃąÃąena sÄĢsakaᚭāhaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

(7)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hikāni setāni saṅkha¡vaṇṇa¡paáš­ibhāgāni, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

(8)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hikāni puÃąja¡kitāni terovassikāni, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

(9)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hikāni pÅĢtÄĢni cuṇṇaka¡jātāni, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 


II. Vedanānupassanā

Kathaᚃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassÄĢ viharati? 


II. Observation of Vedanā

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

Idha, bhikkhave, bhikkhu sukhaᚃ vā vedanaᚃ vedayamāno ‘sukhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti; dukkhaᚃ vā vedanaᚃ vedayamāno ‘dukkhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti; a¡dukkham-a¡sukhaᚃ vā vedanaᚃ vedayamāno ‘a¡dukkham-a¡sukhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti. Sāmisaᚃ vā sukhaᚃ vedanaᚃ vedayamāno ‘sāmisaᚃ sukhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti; nirāmisaᚃ vā sukhaᚃ vedanaᚃ vedayamāno ‘nirāmisaᚃ sukhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti. Sāmisaᚃ vā dukkhaᚃ vedanaᚃ vedayamāno ‘sāmisaᚃ dukkhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti; nirāmisaᚃ vā dukkhaᚃ vedanaᚃ vedayamāno ‘nirāmisaᚃ dukkhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti. Sāmisaᚃ vā a¡dukkham-a¡sukhaᚃ vedanaᚃ vedayamāno ‘sāmisaᚃ a¡dukkham-a¡sukhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti; nirāmisaᚃ vā a¡dukkham-a¡sukhaᚃ vedanaᚃ vedayamāno ‘nirāmisaᚃ a¡dukkham-a¡sukhaᚃ vedanaᚃ vedayāmÄĢ’ ti 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 ajjhattaᚃ vā vedanāsu vedanānupassÄĢ viharati, bahiddhā vā vedanāsu vedanānupassÄĢ viharati, ajjhatta-bahiddhā vā vedanāsu vedanānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā vedanāsu viharati, vaya-dhamm¡ānupassÄĢ vā vedanāsu viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā vedanāsu viharati; ‘atthi vedanā’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassÄĢ viharati. 


15 07 2012 SUNDAY LESSON 668 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —
Dhammapada Verse 252-Mendakasetthi Vatthu-Easy To See Are The Faults Of Others
ALL ABOUT USA
Kentucky

Mahāsatipaᚭᚭhāna Sutta
— Attendance on awareness —
[ mahā+satipaᚭᚭhāna ]

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

Note: infobubbles on all Pali words

Pāḡi

Uddesa

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

II. Vedanānupassanā

English

Introduction

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

II. Observation of Vedanā

Uddesa

Evaᚃ me sutaᚃ:
Introduction
Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ. Vedanāsu vedanānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ. Citte cittānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ. Dhammesu dhammānupassÄĢ viharati ātāpÄĢ sampajāno satimā, vineyya loke abhijjhā-domanassaᚃ.
Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpÄĢ sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpÄĢ sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpÄĢ sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma¡s in dhamma¡s, ātāpÄĢ sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

āŽŽāŽ¨ā¯āŽ¤ āŽ¨āŽžāŽŠā¯āŽ•ā¯?āŽ‡āŽ™ā¯āŽ•ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗāŽž,āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯ kāye kāyānupassÄĢ (āŽ‰āŽŸāŽ˛ā¯ˆ āŽ‰āŽŸāŽ˛ā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽĒā¯āŽĒā¯āŽŸāŽŠā¯) āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽšāŽŋāŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯ ātāpÄĢ sampajāno satimā,āŽĩā¯‡āŽąā¯ āŽĩāŽ´āŽŋāŽ¯āŽŋāŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯   āŽĒāŽŋāŽ°āŽĒāŽžā¯āŽšāŽŽā¯ āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯ā¯āŽŸāŽŠā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ• āŽāŽ•āŽžāŽ¨ā¯āŽ¤āŽŽāŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽĩā¯‡āŽąā¯ āŽĩāŽ´āŽŋāŽ¯āŽŋāŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯   āŽĒāŽŋāŽ°āŽĒāŽžā¯āŽšāŽŽā¯ āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯ā¯āŽŸāŽŠā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ• āŽāŽ•āŽžāŽ¨ā¯āŽ¤āŽŽāŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•  Vedanāsu vedanānupassÄĢ āŽ‰āŽąā¯āŽ¤āŽ˛ā¯āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽĒā¯āŽĒā¯āŽŸāŽŠā¯ āŽĩāŽšāŽŋāŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽĩā¯‡āŽąā¯ āŽĩāŽ´āŽŋāŽ¯āŽŋāŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯   āŽĒāŽŋāŽ°āŽĒāŽžā¯āŽšāŽŽā¯ āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯ā¯āŽŸāŽŠā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ• āŽāŽ•āŽžāŽ¨ā¯āŽ¤āŽŽāŽžāŽ¯āŽŋāŽ°ā¯āŽ• Citte cittānupassÄĢ viharati ātāpÄĢ sampajāno satimā, āŽšāŽŋāŽ¤ā¯āŽ¤ āŽ¨āŽ˛āŽŽā¯ āŽ•āŽ°ā¯āŽ¤āŽŋ āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽĒā¯āŽĒā¯āŽŸāŽŠā¯ āŽĩāŽšāŽŋāŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯. āŽŽāŽŠāŽ¤ā¯āŽ¤āŽžāŽ˛ā¯ āŽ‡āŽ¯āŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽ•āŽŋāŽą āŽ…āŽĒā¯‚āŽ°ā¯āŽĩāŽŽāŽžāŽŠ āŽĩāŽŋāŽŠāŽ¯āŽž(āŽ’āŽ´ā¯āŽ•ā¯āŽ•āŽŽā¯) āŽ•āŽžāŽ•ā¯āŽ• āŽĩā¯‡āŽąā¯ āŽĩāŽ´āŽŋāŽ¯āŽŋāŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯   āŽĒāŽŋāŽ°āŽĒāŽžā¯āŽšāŽŽā¯ āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯ā¯āŽŸāŽŠā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ• āŽāŽ•āŽžāŽ¨ā¯āŽ¤āŽŽāŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ• āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽĒā¯āŽĒā¯āŽŸāŽŠā¯ āŽĩāŽšāŽŋāŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā.
16 07 2012 MONDAY LESSON 669 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
īŋŧT ipitaka network … his life, his acts, his words                 sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
Dhammapada Verse 253-Ujjhanasannitthera Vatthu-Seeing Others’ Faults
ALL ABOUT USA
Louisiana
    â€ĸ    New Orleans Zen Temple

Mahāsatipaᚭᚭhāna Sutta
— Attendance on awareness —
[ mahā+satipaᚭᚭhāna ]

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

Note: infobubbles on all Pali words

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 parimukhaᚃ.
Pāḡi

Uddesa

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

II. Vedanānupassanā

English

Introduction

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

II. Observation of Vedanā
I. Kāyānupassanā

A. Ānāpāna Pabba

Pāḡi
KathaÂˇÃąÂˇca, bhikkhave, bhikkhu kāye kāyānupassÄĢ viharati? Idha, bhikkhave, bhikkhu araÃąÃąa-gato vā rukkha-mÅĢla-gato vā suÃąÃą’āgāra-gato vā nisÄĢdati pallaṅkaᚃ ābhujitvā ujuᚃ kāyaᚃ paṇidhāya parimukhaᚃ satiᚃ upaáš­áš­hapetvā. So sato’va assasati, sato’va passasati. DÄĢghaᚃ vā assasanto ‘dÄĢghaᚃ assasāmÄĢ’ ti pajānāti; dÄĢghaᚃ vā passasanto ‘dÄĢghaᚃ passasāmÄĢ’ ti pajānāti; rassaᚃ vā assasanto ‘rassaᚃ assasāmÄĢ’ ti pajānāti; rassaᚃ vā passasanto ‘rassaᚃ passasāmÄĢ’ ti pajānāti; ’sabba-kāya-paáš­isaᚃvedÄĢ assasissāmÄĢ’ ti sikkhati; ’sabba-kāya-paáš­isaᚃvedÄĢ passasissāmÄĢ’ ti sikkhati; ‘passambhayaᚃ kāya-saṅkhāraᚃ assasissāmÄĢ’ ti sikkhati; ‘passambhayaᚃ kāya-saṅkhāraᚃ passasissāmÄĢ’ ti sikkhati. 


English

I. Kāyānupassanā

A. Section on ānāpāna
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’.

āŽ¤āŽŽāŽŋāŽ´ā¯

āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽŽāŽĒā¯āŽĒāŽŸāŽŋ,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗāŽž,kāya in kāya (āŽ‰āŽŸāŽ˛āŽŋāŽ˛ā¯ āŽ‰āŽŸāŽ˛ā¯ˆ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽšāŽŋāŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯? āŽ‡āŽ™ā¯āŽ•ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗāŽž,āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯,āŽ•āŽžāŽŸā¯āŽŸā¯āŽ•ā¯āŽ•ā¯āŽšā¯ āŽšā¯†āŽŠā¯āŽąā¯‹ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽŽāŽ°āŽ¤ā¯āŽ¤āŽŸāŽŋāŽ•ā¯āŽ•ā¯āŽšā¯ āŽšā¯†āŽŠā¯āŽąā¯‹ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ˛āŽŋ āŽ…āŽąā¯ˆāŽ•ā¯āŽšā¯ āŽšā¯†āŽŠā¯āŽąā¯‹,āŽ•āŽžāŽ˛ā¯ˆ āŽ•ā¯āŽąā¯āŽ•ā¯āŽ•āŽžāŽ• āŽ•ā¯€āŽ´ā¯āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽŽāŽŸāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯ āŽ…āŽŽāŽ°ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,āŽ‰āŽŸāŽ˛ā¯ˆ āŽšā¯†āŽ™ā¯āŽ•ā¯āŽ¤ā¯āŽ¤āŽžāŽ• āŽšāŽ°āŽŋāŽšā¯†āŽ¯ā¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯,āŽŽāŽąā¯āŽąā¯āŽŽā¯ sati parimukhaᚃ. āŽŽā¯‚āŽšā¯āŽšā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšāŽ°āŽŋāŽšā¯†āŽ¯ā¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.  sato āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ•āŽĩāŽŠāŽŽāŽžāŽŠ āŽŽā¯‚āŽšā¯āŽšā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯. āŽŽā¯‚āŽšā¯āŽšā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡  āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯:āŽ¨āŽžāŽŠā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯: āŽŽā¯āŽ´ā¯  kāya āŽ‰āŽŸāŽ˛ā¯ˆ/āŽ•āŽžāŽ¯āŽžāŽĩā¯ˆāŽ¯ā¯āŽŽā¯ āŽ•ā¯‚āŽ°ā¯āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋāŽ¯ā¯āŽŸāŽŠā¯,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:āŽŽā¯āŽ´ā¯  kāya āŽ‰āŽŸāŽ˛ā¯ˆ/āŽ•āŽžāŽ¯āŽžāŽĩā¯ˆāŽ¯ā¯āŽŽā¯ āŽ•ā¯‚āŽ°ā¯āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋāŽ¯ā¯āŽŸāŽŠā¯,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:  kāya-saṅkhāras āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽž āŽ‡āŽšā¯āŽšāŽžāŽšāŽ¤ā¯āŽ¤āŽŋāŽ¯ā¯ˆ āŽ…āŽŽā¯ˆāŽ¤āŽŋ āŽ‰āŽŖā¯āŽŸāŽžāŽ•ā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯.āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:

17 07 2012 MONDAY LESSON 670 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
īŋŧT ipitaka network … his life, his acts, his words                 sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
Dhammapada Verse 254-and 255 Subhaddaparibbajaka Vatthu-Verse 254. Nothing Is Eternal Other Than Nibbana-Verse 255. The Buddha Has No Anxiety
ALL ABOUT AWAKEN ONES WITH AWARENESS USA
Maryland
    â€ĸ    Kunzang Palyul Choling

īŋŧ >> Sutta Piáš­aka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaᚭᚭhāna Sutta
— Attendance on awareness —
[ mahā+satipaᚭᚭhāna ]

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

Note: infobubbles on all Pali words

Pāḡi

Uddesa

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

II. Vedanānupassanā

I. Kāyānupassanā

A. Ānāpāna Pabba

English

Introduction

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

II. Observation of Vedanā

Pāḡi
Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakār¡antevāsÄĢ vā dÄĢghaᚃ vā aÃąchanto ‘dÄĢghaᚃ aÃąchāmÄĢ’ ti pajānāti; rassaᚃ vā aÃąchanto ‘rassaᚃ aÃąchāmÄĢ’ ti pajānāti; evameva kho, bhikkhave, bhikkhu dÄĢghaᚃ vā assasanto ‘dÄĢghaᚃ assasāmÄĢ’ ti pajānāti; dÄĢghaᚃ vā passasanto ‘dÄĢghaᚃ passasāmÄĢ’ ti pajānāti; rassaᚃ vā assasanto ‘rassaᚃ assasāmÄĢ’ ti pajānāti; rassaᚃ vā passasanto ‘rassaᚃ passasāmÄĢ’ ti pajānāti; ’sabba-kāya-paáš­isaᚃvedÄĢ assasissāmÄĢ’ ti sikkhati; ’sabba-kāya-paáš­isaᚃvedÄĢ passasissāmÄĢ’ ti sikkhati; ‘passambhayaᚃ kāya-saṅkhāraᚃ assasissāmÄĢ’ ti sikkhati; ‘passambhayaᚃ kāya-saṅkhāraᚃ passasissāmÄĢ’ ti sikkhati.

I. Kāyānupassanā 

A. Section on ānāpāna
English

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’.

āŽ¤āŽŽāŽŋāŽ´ā¯

āŽšāŽŽā¯āŽŽāŽ¤āŽŽā¯āŽĒāŽŸāŽŋ,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡,āŽ¤āŽŋāŽąāŽŽā¯ˆ āŽ•āŽŸā¯ˆāŽšāŽ˛ā¯āŽ•āŽžāŽ°āŽ°ā¯ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽŸā¯ˆāŽšāŽ˛ā¯āŽ•āŽžāŽ°āŽŋāŽŠā¯ āŽ¤ā¯ŠāŽ´āŽŋāŽ˛ā¯ āŽĒāŽ´āŽ•ā¯āŽ¨āŽ°ā¯, āŽ’āŽ°ā¯ āŽ¨ā¯€āŽŗāŽŽāŽžāŽŠ āŽšā¯āŽ´āŽąā¯āŽąā¯āŽ¤āŽ˛ā¯ āŽ‰āŽ°ā¯āŽĩāŽžāŽ•ā¯āŽ•ā¯āŽ¤āŽ˛ā¯ āŽ•ā¯āŽąāŽŋāŽĒā¯āŽĒāŽąāŽŋāŽ¤ā¯: ‘āŽ¨āŽžāŽŠā¯ āŽ¨ā¯€āŽŗāŽŽāŽžāŽŠ āŽšā¯āŽ´āŽąā¯āŽąā¯āŽ¤āŽ˛ā¯ āŽ‰āŽ°ā¯āŽĩāŽžāŽ•ā¯āŽ•ā¯āŽ•āŽŋāŽąā¯‡āŽŠā¯’;āŽ’āŽ°ā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽŠ āŽšā¯āŽ´āŽąā¯āŽąā¯āŽ¤āŽ˛ā¯ āŽ‰āŽ°ā¯āŽĩāŽžāŽ•ā¯āŽ•ā¯āŽ¤āŽ˛ā¯ āŽ•ā¯āŽąāŽŋāŽĒā¯āŽĒāŽąāŽŋāŽ¤ā¯: ‘āŽ¨āŽžāŽŠā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽŠ āŽšā¯āŽ´āŽąā¯āŽąā¯āŽ¤āŽ˛ā¯ āŽ‰āŽ°ā¯āŽĩāŽžāŽ•ā¯āŽ•ā¯āŽ•āŽŋāŽąā¯‡āŽŠā¯’;āŽ…āŽĩā¯āŽĩāŽ´āŽŋ,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡,āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯,āŽŽā¯‚āŽšā¯āŽšā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡  āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯:āŽ¨āŽžāŽŠā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯: āŽŽā¯āŽ´ā¯  kāya āŽ‰āŽŸāŽ˛ā¯ˆ/āŽ•āŽžāŽ¯āŽžāŽĩā¯ˆāŽ¯ā¯āŽŽā¯ āŽ•ā¯‚āŽ°ā¯āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋāŽ¯ā¯āŽŸāŽŠā¯,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:āŽŽā¯āŽ´ā¯  kāya āŽ‰āŽŸāŽ˛ā¯ˆ/āŽ•āŽžāŽ¯āŽžāŽĩā¯ˆāŽ¯ā¯āŽŽā¯ āŽ•ā¯‚āŽ°ā¯āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋāŽ¯ā¯āŽŸāŽŠā¯,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:  kāya-saṅkhāras āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽž āŽ‡āŽšā¯āŽšāŽžāŽšāŽ¤ā¯āŽ¤āŽŋāŽ¯ā¯ˆ āŽ…āŽŽā¯ˆāŽ¤āŽŋ āŽ‰āŽŖā¯āŽŸāŽžāŽ•ā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯.āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:

Please watch:
http://www.youtube.com/watch?v=oLel1sMDpEM&list=LPWCeFjm-hYPo&index=1&feature=plcp
for
Buddhist Meditation - Lama Ole Nydahl

http://www.youtube.com/watch?v=-49FV0Bs6mw&list=LPWCeFjm-hYPo&index=2&feature=plcp
for
Buddhas in Gardens - HD - Calming Nature Buddha Meditation
http://www.youtube.com/watch?v=E2a5RZjzC8A&list=LPWCeFjm-hYPo&index=3&feature=plcp

Buddhism, Meditation Nature & Water - Sublime,Inspiring Buddha Quotes HD Secret Jungle Temple
http://www.youtube.com/watch?v=ym9SEiP55O4&feature=autoplay&list=LPWCeFjm-hYPo&playnext=1
Jhana Grove Buddhist Meditation Centre
18 07 2012 WEDNESDAY LESSON 671 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
īŋŧTipitaka network … his life, his acts, his words                 sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽŽāŽĒā¯āŽĒāŽŸāŽŋ,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡,kāya in kāya (āŽ‰āŽŸāŽ˛āŽŋāŽ˛ā¯ āŽ‰āŽŸāŽ˛ā¯ˆ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽšāŽŋāŽ•ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯? āŽ‡āŽ™ā¯āŽ•ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗāŽž,āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯,āŽ•āŽžāŽŸā¯āŽŸā¯āŽ•ā¯āŽ•ā¯āŽšā¯ āŽšā¯†āŽŠā¯āŽąā¯‹ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽŽāŽ°āŽ¤ā¯āŽ¤āŽŸāŽŋāŽ•ā¯āŽ•ā¯āŽšā¯ āŽšā¯†āŽŠā¯āŽąā¯‹ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ˛āŽŋ āŽ…āŽąā¯ˆāŽ•ā¯āŽšā¯ āŽšā¯†āŽŠā¯āŽąā¯‹,āŽ•āŽžāŽ˛ā¯ˆ āŽ•ā¯āŽąā¯āŽ•ā¯āŽ•āŽžāŽ• āŽ•ā¯€āŽ´ā¯āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽŽāŽŸāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯ āŽ…āŽŽāŽ°ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,āŽ‰āŽŸāŽ˛ā¯ˆ āŽšā¯†āŽ™ā¯āŽ•ā¯āŽ¤ā¯āŽ¤āŽžāŽ• āŽšāŽ°āŽŋāŽšā¯†āŽ¯ā¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯,āŽŽāŽąā¯āŽąā¯āŽŽā¯ sati parimukhaᚃ. āŽŽā¯‚āŽšā¯āŽšā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšāŽ°āŽŋāŽšā¯†āŽ¯ā¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.  sato āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ•āŽĩāŽŠāŽŽāŽžāŽŠ āŽŽā¯‚āŽšā¯āŽšā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯. āŽŽā¯‚āŽšā¯āŽšā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡  āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ¨ā¯€āŽŖā¯āŽŸāŽ¤āŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯: āŽ¨āŽžāŽŠā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽŽā¯‚āŽšā¯āŽšā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯:āŽ¨āŽžāŽŠā¯ āŽ•ā¯āŽąā¯ˆāŽĩāŽžāŽ• āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽ…āŽąāŽŋāŽ•āŽŋāŽ°āŽžāŽ°ā¯.āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯: āŽŽā¯āŽ´ā¯  kāya āŽ‰āŽŸāŽ˛ā¯ˆ/āŽ•āŽžāŽ¯āŽžāŽĩā¯ˆāŽ¯ā¯āŽŽā¯ āŽ•ā¯‚āŽ°ā¯āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋāŽ¯ā¯āŽŸāŽŠā¯,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:āŽŽā¯āŽ´ā¯  kāya āŽ‰āŽŸāŽ˛ā¯ˆ/āŽ•āŽžāŽ¯āŽžāŽĩā¯ˆāŽ¯ā¯āŽŽā¯ āŽ•ā¯‚āŽ°ā¯āŽŖāŽ°ā¯āŽšā¯āŽšāŽŋāŽ¯ā¯āŽŸāŽŠā¯,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:  kāya-saṅkhāras āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽž āŽ‡āŽšā¯āŽšāŽžāŽšāŽ¤ā¯āŽ¤āŽŋāŽ¯ā¯ˆ āŽ…āŽŽā¯ˆāŽ¤āŽŋ āŽ‰āŽŖā¯āŽŸāŽžāŽ•ā¯āŽ•ā¯ŠāŽŖā¯āŽŸā¯.āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽ‰āŽŗā¯āŽŗā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:,āŽ¨āŽžāŽŠā¯ āŽŽā¯‚āŽšā¯āŽšā¯ˆ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽšā¯†āŽ˛ā¯āŽ¤ā¯āŽ¤ā¯āŽ•āŽ•āŽŋāŽŠā¯āŽąā¯‡āŽŠā¯:āŽ…āŽĩāŽ°ā¯ āŽ¤āŽžāŽŠā¯‡ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋāŽ¤ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:
19 07 2012 THURSSDAY LESSON 672 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
īŋŧTipitaka network … his life, his acts, his words                 sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
>> Sutta Piᚭaka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaᚭᚭhāna Sutta
— Attendance on awareness —
[ mahā+satipaᚭᚭhāna ]

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

Note: infobubbles on all Pali words

Pāḡi

Uddesa

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

II. Vedanānupassanā

English

Introduction

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

II. Observation of Vedanā

B. Iriyāpatha Pabba

Puna ca¡paraᚃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmÄĢ’ ti pajānāti, áš­hito vā ‘ṭhitomhÄĢ’ ti pajānāti, nisinno vā ‘nisinnomhÄĢ’ ti pajānāti, sayāno vā ‘sayānomhÄĢ’ ti pajānāti. Yathā yathā vā pan¡assa kāyo paṇihito hoti, tathā tathā naᚃ 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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya,{1} a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
āŽ¤āŽŽāŽŋāŽ´ā¯
āŽŽā¯‡āŽ˛ā¯āŽŽā¯,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡,āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ¨āŽŸāŽ¨ā¯āŽ¤ā¯ āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, ‘āŽ¨āŽžāŽŠā¯ āŽ¨āŽŸāŽ¨ā¯āŽ¤ā¯ āŽšā¯†āŽ˛ā¯āŽ•āŽŋāŽąā¯‡āŽŠā¯’,
āŽŽāŽŠ āŽ…āŽĩāŽ°ā¯ āŽ…āŽąāŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽąāŽžāŽ°ā¯.āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ¨āŽŋāŽŠā¯āŽąā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, ‘āŽ¨āŽžāŽŠā¯ āŽ¨āŽŋāŽŠā¯āŽąā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽ•āŽŋāŽąā¯‡āŽŠā¯’, āŽŽāŽŠ āŽ…āŽĩāŽ°ā¯ āŽ…āŽąāŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽąāŽžāŽ°ā¯:āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ‰āŽŸā¯āŽ•āŽžāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, ‘āŽ¨āŽžāŽŠā¯ āŽ‰āŽŸā¯āŽ•āŽžāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąā¯‡āŽŠā¯’, āŽŽāŽŠ āŽ…āŽĩāŽ°ā¯ āŽ…āŽąāŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽąāŽžāŽ°ā¯: āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽĒāŽŸā¯āŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, ‘āŽ¨āŽžāŽŠā¯ āŽĒāŽŸā¯āŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąā¯‡āŽŠā¯’,āŽŽāŽŠ āŽ…āŽĩāŽ°ā¯ āŽ…āŽąāŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽąāŽžāŽ°ā¯: āŽ¤āŽĩāŽŋāŽ° āŽ…āŽĩāŽ°ā¯ kāya āŽ‰āŽŸāŽ˛ā¯āŽ…āŽŽāŽ°ā¯āŽĩā¯āŽ¨āŽŋāŽ˛ā¯ˆ āŽŽāŽ¤ā¯āŽĩāŽžāŽ• āŽ¤ā¯€āŽ°ā¯āŽĩā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽąāŽžāŽ°ā¯‹
āŽ…āŽ¤āŽŠā¯āŽĒāŽŸāŽŋāŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯ āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽąāŽžāŽ°ā¯.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯

21 07 2012 SATURDAY LESSON 674 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
īŋŧTipitaka network … his life, his acts, his words                 sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
Sutta Piᚭaka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaᚭᚭhāna Sutta
— Attendance on awareness —
[ mahā+satipaᚭᚭhāna ]

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

Note: infobubbles on all Pali words

Pāḡi

Uddesa

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

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā
   A. NÄĢvaraṇa Pabba

English

Introduction

I. Observation of Kāya
   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajaÃąÃąa
   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 nÄĢvaraṇas

C. Sampajāna Pabba

Puna ca¡paraᚃ, bhikkhave, bhikkhu abhikkante paáš­ikkante sampajānakārÄĢ hoti, ālokite vilokite sampajānakārÄĢ hoti, samiÃąjite pasārite sampajānakārÄĢ hoti, saṅghāᚭi-patta-cÄĢvara-dhāraṇe sampajānakārÄĢ hoti, asite pÄĢte khāyite sāyite sampajānakārÄĢ hoti, uccāra-passāva-kamme sampajānakārÄĢ hoti, gate áš­hite nisinne sutte jāgarite bhāsite tuṇhÄĢbhāve sampajānakārÄĢ hoti. 

C. Section on sampajaÃąÃąa

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

Iti ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
āŽ¤āŽŽāŽŋāŽ´ā¯

āŽŽā¯‡āŽ˛ā¯āŽŽā¯,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡,āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ…āŽŖā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩāŽŋāŽŸā¯āŽŸā¯ āŽ¨ā¯€āŽ™ā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽā¯āŽŠā¯ āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯āŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ•ā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽŽāŽ˛ā¯āŽ˛āŽžāŽĒā¯ āŽĒāŽ•ā¯āŽ•āŽ™ā¯āŽ•āŽŗāŽŋāŽ˛ā¯āŽŽā¯ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯āŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ•ā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯,sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽĩāŽŗā¯ˆāŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯  āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ¨ā¯†āŽŸā¯āŽŸāŽŋāŽŽā¯āŽąāŽŋāŽ¯ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯,sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽĒāŽ¤āŽĩāŽŋāŽ•ā¯āŽ•ā¯āŽ°āŽŋāŽ¯ āŽ¨ā¯€āŽŖā¯āŽŸ āŽŽā¯‡āŽ˛āŽ™ā¯āŽ•āŽŋ āŽ…āŽŖāŽŋāŽ¨ā¯āŽ¤ā¯ āŽ•ā¯ŠāŽŗā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ¤āŽŗāŽ°ā¯āŽ¤ā¯āŽ¤āŽŋāŽ¯āŽžāŽŠ āŽŽā¯‡āŽ˛āŽ™ā¯āŽ•āŽŋ  āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽāŽ¯āŽ•ā¯āŽ•āŽŸāŽŋāŽžā¯ˆ āŽŽāŽŸā¯āŽ¤ā¯āŽ¤ā¯āŽšā¯ āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯,sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ‰āŽŖā¯āŽŖā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽ•ā¯āŽŸāŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽŽā¯†āŽ˛ā¯āŽ˛ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽšā¯āŽĩā¯ˆāŽ•ā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯,sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽĩāŽŖā¯āŽŸāŽ˛āŽ•āŽąā¯āŽąā¯āŽŽā¯  āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽšāŽŋāŽąā¯āŽ¨ā¯€āŽ°ā¯ āŽ•āŽ´āŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯ āŽĒāŽŖāŽŋ āŽ•āŽĩāŽŠāŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯,sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ¨āŽŸāŽ¨ā¯āŽ¤ā¯ āŽšā¯†āŽ˛ā¯āŽ•āŽŋāŽąā¯‡ āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯ āŽ¨āŽŋāŽŠā¯āŽąā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯,
āŽ‰āŽŸā¯āŽ•āŽžāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽĒāŽŸā¯āŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽĩāŽŋāŽ´āŽŋāŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽ‰āŽ°ā¯ˆāŽ¯āŽžāŽŸā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, āŽĒā¯‡āŽšāŽžāŽŽāŽ˛āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽĒā¯ŠāŽ´ā¯āŽ¤ā¯, sampajaÃąÃąa āŽ¨āŽŋāŽ°āŽ¨ā¯āŽ¤āŽ°āŽŽāŽžāŽŠ āŽ¤ā¯€āŽ°ā¯āŽ•ā¯āŽ•āŽŽāŽžāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤āŽŋāŽąāŽŠā¯āŽŸāŽŠā¯  āŽ¨ā¯āŽŖā¯āŽ•āŽŋāŽ•ā¯āŽ•āŽŖā¯āŽŸā¯  āŽšā¯†āŽ¯āŽ˛ā¯ āŽĒāŽŸā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.
24 07 2012 TUESDAY LESSON 677 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
īŋŧTipitaka network … his life, his acts, his words                 sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
D. Paáš­ikÅĢlamanasikāra Pabba     D. Section on Repulsiveness
Sutta Piᚭaka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaᚭᚭhāna Sutta
— Attendance on awareness —
[ mahā+satipaᚭᚭhāna ]

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

Note: infobubbles on all Pali words

Pāḡi

Uddesa

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

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā
   A. NÄĢvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba

English

Introduction

I. Observation of Kāya
   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajaÃąÃąa
   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 NÄĢvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas

D. Paáš­ikÅĢlamanasikāra Pabba

Puna ca¡paraᚃ, bhikkhave, bhikkhu imam¡eva kāyaᚃ, uddhaᚃ pādatalā adho kesa¡matthakā, taca¡pariyantaᚃ pÅĢraᚃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiᚃ kāye kesā lomā nakhā dantā taco maᚃsaᚃ nhāru aáš­áš­hi aáš­áš­himiÃąjaᚃ vakkaᚃ hadayaᚃ yakanaᚃ kilomakaᚃ pihakaᚃ papphāsaᚃ antaᚃ antaguṇaᚃ udariyaᚃ karÄĢsaᚃ pittaᚃ semhaᚃ pubbo lohitaᚃ sedo medo assu vasā kheḡo siṅghāṇikā lasikā muttaṃ’ ti. 

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 putoḡi pÅĢrā nānāvihitassa dhaÃąÃąassa, seyyathidaᚃ sālÄĢnaᚃ vÄĢhÄĢnaᚃ muggānaᚃ māsānaᚃ tilānaᚃ taṇḍulānaᚃ. Tamenaᚃ cakkhumā puriso muÃącitvā paccavekkheyya: ‘Ime sālÄĢ ime vÄĢhÄĢ, ime muggā, ime māsā, ime tilā, ime taṇḍulā’ ti; evameva kho, bhikkhave, bhikkhu imam¡eva kāyaᚃ, uddhaᚃ pādatalā adho kesa¡matthakā, taca¡pariyantaᚃ pÅĢraᚃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiᚃ kāye kesā lomā nakhā dantā taco maᚃsaᚃ nhāru aáš­áš­hi aáš­áš­himiÃąjaᚃ vakkaᚃ hadayaᚃ yakanaᚃ kilomakaᚃ pihakaᚃ papphāsaᚃ antaᚃ antaguṇaᚃ udariyaᚃ karÄĢsaᚃ pittaᚃ semhaᚃ pubbo lohitaᚃ sedo medo assu vasā kheḡo siṅghāṇikā lasikā muttaṃ’ ti. 

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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

āŽ¤āŽŽāŽŋāŽ´ā¯

āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ‡āŽ¤ā¯‡ āŽ‰āŽŸāŽŽā¯āŽĒāŽŋāŽ˛ā¯,āŽ‰āŽšā¯āŽšā¯ˆāŽ¨ā¯āŽ¤āŽ˛ā¯ˆ āŽŽā¯āŽŸāŽŋāŽ¯āŽŋāŽ˛āŽŋāŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽ•ā¯€āŽ´ā¯āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽ‰āŽŗā¯āŽŗāŽ™ā¯āŽ•āŽžāŽ˛ā¯ āŽĩāŽ°ā¯ˆ, āŽŽā¯†āŽ˛ā¯āŽ˛āŽŋāŽ¯ āŽ¤ā¯‹āŽ˛ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒāŽ˛ā¯āŽĩā¯‡āŽąā¯ āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ…āŽšā¯āŽ¤ā¯āŽ¤āŽŽā¯ āŽ¨āŽŋāŽąā¯ˆāŽ¨ā¯āŽ¤, ‘āŽ‡āŽ¨ā¯āŽ¤ kāya, āŽ‰āŽŸāŽŽā¯āŽĒā¯ āŽ¤āŽ˛ā¯ˆ āŽŽā¯āŽŸāŽŋ, āŽ‰āŽŸāŽŽā¯āŽĒā¯āŽŽā¯āŽŸāŽŋ, āŽ¨āŽ•āŽŽā¯, āŽĒāŽąā¯āŽ•āŽŗā¯, āŽŽā¯†āŽ˛ā¯āŽ˛āŽŋāŽ¯āŽ˛ā¯ āŽ¤ā¯‹āŽ˛ā¯, āŽ¤āŽšā¯ˆ, āŽ¤āŽšā¯ˆ āŽ¨āŽžāŽŖā¯, āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽšā¯āŽšā¯‹āŽąā¯, āŽšāŽŋāŽąā¯āŽ¨ā¯€āŽ°āŽ•āŽŽā¯, āŽ‡āŽ¤āŽ¯āŽŽā¯, āŽ•āŽ˛ā¯āŽ˛ā¯€āŽ°āŽ˛ā¯,āŽŽāŽžāŽ°ā¯āŽĒā¯āŽĩāŽ°āŽŋ, āŽŽāŽŖā¯āŽŖā¯€āŽ°āŽ˛ā¯, āŽšā¯āŽĩāŽžāŽšāŽĒā¯āŽĒā¯ˆ,āŽ•ā¯āŽŸāŽ˛ā¯, āŽ•ā¯āŽŸāŽ˛ā¯āŽ¤āŽžāŽ™ā¯āŽ•āŽŋ, āŽ‡āŽ°ā¯ˆāŽĒā¯āŽĒā¯ˆ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ‰āŽŗā¯āŽŗāŽŸāŽ™ā¯āŽ•āŽ˛ā¯, āŽŽāŽ˛āŽŽā¯, āŽĒāŽŋāŽ¤ā¯āŽ¤āŽ¨ā¯€āŽ°ā¯, āŽ•āŽĒāŽŽā¯, āŽšā¯€āŽ´ā¯, āŽ‡āŽ°āŽ¤ā¯āŽ¤āŽŽā¯, āŽĩāŽŋāŽ¯āŽ°ā¯āŽĩā¯ˆ, āŽ•ā¯ŠāŽ´ā¯āŽĒā¯āŽĒā¯, āŽ•āŽŖā¯āŽŖā¯€āŽ°ā¯, āŽŽāŽšāŽ•āŽŋāŽŸā¯, āŽ‰āŽŽāŽŋāŽ´ā¯āŽ¨ā¯€āŽ°ā¯, āŽŽā¯‚āŽ•ā¯āŽ•ā¯āŽšā¯āŽšāŽŗāŽŋ, āŽ‰āŽ¯āŽĩā¯āŽ¨ā¯€āŽ°ā¯āŽŽāŽžā¯ āŽšāŽžāŽ°ā¯āŽ¨ā¯āŽ¤ āŽ¨ā¯€āŽ°ā¯āŽ¤ā¯āŽ¤āŽŠā¯āŽŽā¯ˆāŽ¯ā¯āŽŗā¯āŽŗ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽšāŽŋāŽąā¯āŽ¨ā¯€āŽ°ā¯ āŽ…āŽ¤āŽŠā¯ āŽĩāŽ°āŽŽā¯āŽĒāŽŋāŽŸāŽ˛āŽŋāŽ˛ā¯ āŽ‰āŽŗā¯āŽŗāŽ¤ā¯ āŽŽāŽŠ āŽ…āŽąā¯€āŽĩāŽžāŽ°ā¯.

āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡,āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽĒā¯ˆ āŽ‡āŽ°āŽŖā¯āŽŸā¯ āŽĩāŽžāŽ¯āŽŋāŽ˛ā¯āŽ•āŽŗā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ¯āŽŋāŽ°ā¯āŽĒā¯āŽĒāŽŋāŽŠā¯, āŽĒāŽ˛ā¯āŽĩā¯‡āŽąā¯  āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ¤āŽžāŽŠāŽŋāŽ¯āŽŽā¯, āŽ•ā¯āŽŠā¯āŽąā¯ āŽ¨ā¯†āŽ˛ā¯ āŽĒāŽ¯āŽŋāŽ°ā¯, āŽ¨ā¯†āŽ˛ā¯ āŽĒāŽ¯āŽŋāŽ°ā¯, āŽĒāŽšā¯āŽšā¯ˆāŽĒā¯āŽĒāŽ°ā¯āŽĒā¯āŽĒā¯, āŽŽāŽžāŽŸā¯āŽŸā¯ āŽĒāŽŸā¯āŽŸāŽžāŽŖāŽŋ, āŽŽāŽŗā¯āŽŗā¯ āŽĩāŽŋāŽ¤ā¯ˆ, āŽ¤ā¯ŠāŽ˛āŽŋāŽ¯āŽ˛ā¯. āŽ’āŽ°ā¯ āŽŽāŽŠāŽŋāŽ¤āŽŠā¯ āŽ¨āŽ˛ā¯āŽ˛ āŽĒāŽžāŽ°ā¯āŽĩā¯ˆāŽ¯āŽžāŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽĩāŽ°āŽžāŽ¯āŽŋāŽ°ā¯āŽ¤ā¯āŽ¤āŽ˛ā¯ āŽ•āŽŸā¯āŽŸā¯ āŽ…āŽĩāŽŋāŽ´ā¯āŽ•ā¯āŽ•āŽĒā¯ āŽĒāŽŸā¯āŽŸāŽĩā¯āŽŸāŽŠā¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯ āŽĩāŽŋāŽ°ā¯āŽŽā¯āŽĒāŽŋ ,”āŽ‡āŽ¤ā¯ āŽ•ā¯āŽŠā¯āŽąā¯ āŽ¨ā¯†āŽ˛ā¯ āŽĒāŽ¯āŽŋāŽ°ā¯,āŽ¨ā¯†āŽ˛ā¯ āŽĒāŽ¯āŽŋāŽ°ā¯, āŽĒāŽšā¯āŽšā¯ˆāŽĒā¯āŽĒāŽ°ā¯āŽĒā¯āŽĒā¯, āŽŽāŽžāŽŸā¯āŽŸā¯ āŽĒāŽŸā¯āŽŸāŽžāŽŖāŽŋ, āŽŽāŽŗā¯āŽŗā¯ āŽĩāŽŋāŽ¤ā¯ˆ, āŽ¤ā¯ŠāŽ˛āŽŋāŽ¯āŽ˛ā¯āŽŽāŽŠ āŽ…āŽąā¯€āŽĩāŽžāŽ°ā¯.” āŽ…āŽ¤ā¯‡ āŽĒā¯‹āŽ˛ā¯,  āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ‡āŽ¤ā¯‡ āŽ‰āŽŸāŽŽā¯āŽĒāŽŋāŽ˛ā¯,āŽ‰āŽšā¯āŽšā¯ˆāŽ¨ā¯āŽ¤āŽ˛ā¯ˆ āŽŽā¯āŽŸāŽŋāŽ¯āŽŋāŽ˛āŽŋāŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽ•ā¯€āŽ´ā¯āŽ¨ā¯‹āŽ•ā¯āŽ•āŽŋ āŽ‰āŽŗā¯āŽŗāŽ™ā¯āŽ•āŽžāŽ˛ā¯ āŽĩāŽ°ā¯ˆ, āŽŽā¯†āŽ˛ā¯āŽ˛āŽŋāŽ¯ āŽ¤ā¯‹āŽ˛ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒāŽ˛ā¯āŽĩā¯‡āŽąā¯ āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ…āŽšā¯āŽ¤ā¯āŽ¤āŽŽā¯ āŽ¨āŽŋāŽąā¯ˆāŽ¨ā¯āŽ¤, ‘āŽ‡āŽ¨ā¯āŽ¤ kāya, āŽ‰āŽŸāŽŽā¯āŽĒā¯ āŽ¤āŽ˛ā¯ˆ āŽŽā¯āŽŸāŽŋ, āŽ‰āŽŸāŽŽā¯āŽĒā¯āŽŽā¯āŽŸāŽŋ, āŽ¨āŽ•āŽŽā¯, āŽĒāŽąā¯āŽ•āŽŗā¯, āŽŽā¯†āŽ˛ā¯āŽ˛āŽŋāŽ¯āŽ˛ā¯ āŽ¤ā¯‹āŽ˛ā¯, āŽ¤āŽšā¯ˆ, āŽ¤āŽšā¯ˆ āŽ¨āŽžāŽŖā¯, āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽšā¯āŽšā¯‹āŽąā¯, āŽšāŽŋāŽąā¯āŽ¨ā¯€āŽ°āŽ•āŽŽā¯, āŽ‡āŽ¤āŽ¯āŽŽā¯, āŽ•āŽ˛ā¯āŽ˛ā¯€āŽ°āŽ˛ā¯,āŽŽāŽžāŽ°ā¯āŽĒā¯āŽĩāŽ°āŽŋ, āŽŽāŽŖā¯āŽŖā¯€āŽ°āŽ˛ā¯, āŽšā¯āŽĩāŽžāŽšāŽĒā¯āŽĒā¯ˆ,āŽ•ā¯āŽŸāŽ˛ā¯, āŽ•ā¯āŽŸāŽ˛ā¯āŽ¤āŽžāŽ™ā¯āŽ•āŽŋ, āŽ‡āŽ°ā¯ˆāŽĒā¯āŽĒā¯ˆ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ‰āŽŗā¯āŽŗāŽŸāŽ™ā¯āŽ•āŽ˛ā¯, āŽŽāŽ˛āŽŽā¯, āŽĒāŽŋāŽ¤ā¯āŽ¤āŽ¨ā¯€āŽ°ā¯, āŽ•āŽĒāŽŽā¯, āŽšā¯€āŽ´ā¯, āŽ‡āŽ°āŽ¤ā¯āŽ¤āŽŽā¯, āŽĩāŽŋāŽ¯āŽ°ā¯āŽĩā¯ˆ, āŽ•ā¯ŠāŽ´ā¯āŽĒā¯āŽĒā¯, āŽ•āŽŖā¯āŽŖā¯€āŽ°ā¯, āŽŽāŽšāŽ•āŽŋāŽŸā¯, āŽ‰āŽŽāŽŋāŽ´ā¯āŽ¨ā¯€āŽ°ā¯, āŽŽā¯‚āŽ•ā¯āŽ•ā¯āŽšā¯āŽšāŽŗāŽŋ, āŽ‰āŽ¯āŽĩā¯āŽ¨ā¯€āŽ°ā¯āŽŽāŽžā¯ āŽšāŽžāŽ°ā¯āŽ¨ā¯āŽ¤ āŽ¨ā¯€āŽ°ā¯āŽ¤ā¯āŽ¤āŽŠā¯āŽŽā¯ˆāŽ¯ā¯āŽŗā¯āŽŗ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽšāŽŋāŽąā¯āŽ¨ā¯€āŽ°ā¯ āŽ…āŽ¤āŽŠā¯ āŽĩāŽ°āŽŽā¯āŽĒāŽŋāŽŸāŽ˛āŽŋāŽ˛ā¯ āŽ‰āŽŗā¯āŽŗāŽ¤ā¯ āŽŽāŽŠ āŽ…āŽąā¯€āŽĩāŽžāŽ°ā¯.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

25 07 2012 WEDNESDAY LESSON 678 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
īŋŧTipitaka network … his life, his acts, his words                 sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā

E. Dhātumanasikāra Pabba-E. Section on the Elements-E. āŽ¨āŽžāŽąā¯āŽĒā¯†āŽ°ā¯āŽŽā¯ āŽĒā¯‚āŽ¤āŽ™ā¯āŽ•āŽŗā¯ āŽŽā¯‡āŽ˛āŽžāŽŠ āŽĒāŽŋāŽ°āŽŋāŽĩā¯
>> Sutta Piᚭaka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaᚭᚭhāna Sutta
— Attendance on awareness —
[ mahā+satipaᚭᚭhāna ]

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

Note: infobubbles on all Pali words

Pāḡi

Uddesa

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

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā
   A. NÄĢvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba

English

Introduction

I. Observation of Kāya
   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajaÃąÃąa
   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 NÄĢvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas

E. Dhātumanasikāra Pabba

Puna ca¡paraᚃ, bhikkhave, bhikkhu imam¡eva kāyaᚃ yathā¡ᚭhitaᚃ yathā¡paṇihitaᚃ dhātuso paccavekkhati: ‘Atthi imasmiᚃ kāye pathavÄĢ¡dhātu āpo¡dhātÅĢ tejo¡dhātÅĢ vāyo¡dhātÅĢ’ ti. 

E. Section on the Elements

Furthermore, 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.” 

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātak¡antevāsÄĢ vā gāviᚃ vadhitvā catu¡mahā¡pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imam¡eva kāyaᚃ yathā¡ᚭhitaᚃ yathā¡paṇihitaᚃ dhātuso paccavekkhati: ‘Atthi imasmiᚃ kāye pathavÄĢ¡dhātu āpo¡dhātÅĢ tejo¡dhātÅĢ vāyo¡dhātÅĢ’ ti. 

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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

āŽ¤āŽŽāŽŋāŽ´ā¯

E. āŽ¨āŽžāŽąā¯āŽĒā¯†āŽ°ā¯āŽŽā¯ āŽĒā¯‚āŽ¤āŽ™ā¯āŽ•āŽŗā¯ āŽŽā¯‡āŽ˛āŽžāŽŠ āŽĒāŽŋāŽ°āŽŋāŽĩā¯

āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽŽāŽĩā¯āŽĩāŽ•ā¯ˆāŽ¯āŽŋāŽ˛ā¯‡āŽŠā¯āŽŽā¯ āŽ…āŽ¤ā¯ˆ āŽĩā¯ˆāŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ¨ā¯āŽ¤ āŽĒā¯‹āŽ¤ā¯āŽŽā¯, āŽŽāŽĩā¯āŽĩāŽ•ā¯ˆāŽ¯āŽŋāŽ˛ā¯‡āŽŠā¯āŽŽā¯ āŽ…āŽ¤ā¯ˆ āŽ…āŽĒā¯āŽĒā¯āŽąāŽĒā¯āŽĒāŽŸā¯āŽ¤ā¯āŽ¤ āŽĒā¯‹āŽ¤ā¯āŽŽā¯, āŽ‡āŽ¨ā¯āŽ¤ āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽŽā¯  āŽĒāŽŋāŽ°āŽ¤āŽŋāŽĒāŽ˛āŽŋāŽ•ā¯āŽ•  āŽ‡āŽ¨ā¯āŽ¤ :”āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ ,āŽ¨āŽŋāŽ˛āŽĩā¯āŽ˛āŽ•āŽŽā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯, āŽ¤āŽŖā¯āŽŖā¯€āŽ°ā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯, āŽ¨ā¯†āŽ°ā¯āŽĒā¯āŽĒā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯, āŽ•āŽžāŽąā¯āŽąā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯.

āŽšāŽŽā¯āŽŽāŽ¤āŽŽā¯āŽĒā¯‹āŽ˛ā¯‡,āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽ¯āŽŋāŽąā¯āŽšāŽŋ āŽĒā¯†āŽąā¯āŽą āŽ•āŽšāŽžāŽĒā¯āŽĒā¯āŽ•ā¯āŽ•āŽžāŽ°āŽ°ā¯ āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ’āŽ°ā¯
āŽ•āŽšāŽžāŽĒā¯āŽĒā¯āŽ•ā¯āŽ•āŽžāŽ°āŽ°āŽŋāŽŸāŽŽā¯ āŽ¤ā¯ŠāŽ´āŽŋāŽ˛ā¯ āŽĒāŽ´āŽ•ā¯āŽ¨āŽ°ā¯,āŽ’āŽ°ā¯ āŽĒāŽšā¯ āŽ•ā¯ŠāŽ˛ā¯āŽ˛ā¯āŽžā¯ āŽšā¯†āŽ¯āŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽĩāŽ°āŽžāŽ¯āŽŋāŽ°āŽ°ā¯āŽ¨ā¯āŽ¤ā¯,
āŽ’āŽ°ā¯ āŽ•ā¯āŽąā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯€āŽ¤āŽŋ āŽ‰āŽŸā¯āŽ•āŽžāŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽŽāŽĒā¯āŽĒāŽŸāŽŋ āŽĩā¯†āŽŸā¯āŽŸāŽŋ āŽŽāŽŸā¯āŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸāŽ¤ā¯‹;  āŽ…āŽ¤ā¯‡ āŽĒā¯‹āŽŠā¯āŽąā¯‡, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽŽāŽĩā¯āŽĩāŽ•ā¯ˆāŽ¯āŽŋāŽ˛ā¯‡āŽŠā¯āŽŽā¯ āŽ…āŽ¤ā¯ˆ āŽĩā¯ˆāŽ¤ā¯āŽ¤āŽŋāŽ°ā¯āŽ¨ā¯āŽ¤ āŽĒā¯‹āŽ¤ā¯āŽŽā¯, āŽŽāŽĩā¯āŽĩāŽ•ā¯ˆāŽ¯āŽŋāŽ˛ā¯‡āŽŠā¯āŽŽā¯ āŽ…āŽ¤ā¯ˆ āŽ…āŽĒā¯āŽĒā¯āŽąāŽĒā¯āŽĒāŽŸā¯āŽ¤ā¯āŽ¤ āŽĒā¯‹āŽ¤ā¯āŽŽā¯, āŽ‡āŽ¨ā¯āŽ¤ āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽŽā¯  āŽĒāŽŋāŽ°āŽ¤āŽŋāŽĒāŽ˛āŽŋāŽ•ā¯āŽ•  āŽ‡āŽ¨ā¯āŽ¤ :”āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ ,āŽ¨āŽŋāŽ˛āŽĩā¯āŽ˛āŽ•āŽŽā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯, āŽ¤āŽŖā¯āŽŖā¯€āŽ°ā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯, āŽ¨ā¯†āŽ°ā¯āŽĒā¯āŽĒā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯, āŽ•āŽžāŽąā¯āŽąā¯ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽā¯ āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯
27 07 2012 FRIDAY LESSON 680 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
īŋŧTipitaka network … his life, his acts, his words                 sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba    F. Section on the nine charnel grounds  F. āŽ’āŽŠā¯āŽĒāŽ¤ā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ™ā¯āŽ•āŽŗā¯ āŽŽā¯‡āŽ˛āŽžāŽŠ āŽĒāŽŋāŽ°āŽŋāŽĩā¯
Sutta Piᚭaka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaᚭᚭhāna Sutta
— Attendance on awareness —
[ mahā+satipaᚭᚭhāna ]

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

Note: infobubbles on all Pali words

Pāḡi

Uddesa

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

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā
   A. NÄĢvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba

English

Introduction

I. Observation of Kāya
   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajaÃąÃąa
   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 NÄĢvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas

F. Navasivathika Pabba

(1)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ ekāha¡mataᚃ vā dvÄĢha¡mataᚃ vā tÄĢha¡mataᚃ vā uddhumātakaᚃ vinÄĢlakaᚃ vipubbaka¡jātaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

āŽ¤āŽŽāŽŋāŽ´ā¯
F. āŽ’āŽŠā¯āŽĒāŽ¤ā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ™ā¯āŽ•āŽŗā¯ āŽŽā¯‡āŽ˛āŽžāŽŠ āŽĒāŽŋāŽ°āŽŋāŽĩā¯

āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯ āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ‡āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯, āŽ’āŽ°ā¯ āŽ¨āŽžāŽŗā¯ āŽ‡āŽąāŽ¨ā¯āŽ¤, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ‡āŽ°āŽŖā¯āŽŸā¯ āŽ¨āŽžāŽŸā¯āŽ•āŽŗā¯ āŽ‡āŽąāŽ¨ā¯āŽ¤, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽŽā¯‚āŽŠā¯āŽąā¯ āŽ¨āŽžāŽŸā¯āŽ•āŽŗā¯ āŽ‡āŽąāŽ¨ā¯āŽ¤, āŽĩā¯€āŽ™ā¯āŽ•āŽŋāŽ¯, āŽšāŽąā¯āŽąā¯‡ āŽ¨ā¯€āŽ˛āŽŽāŽžāŽŠ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ°ā¯ˆāŽ¤ā¯āŽ¤ā¯āŽšā¯ āŽšā¯€āŽ•ā¯āŽ•ā¯ŠāŽŖā¯āŽŸ āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯, āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

(2)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ kākehi vā khajjamānaᚃ kulalehi vā khajjamānaᚃ gijjhehi vā khajjamānaᚃ kaṅkehi vā khajjamānaᚃ sunakhehi vā khajjamānaᚃ byagghehi vā khajjamānaᚃ dÄĢpÄĢhi vā khajjamānaᚃ siṅgālehi vā khajjamānaᚃ vividhehi vā pāṇaka¡jātehi khajjamānaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯ āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯,āŽ•āŽžāŽ•āŽ™ā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽĒāŽ°ā¯āŽ¨ā¯āŽ¤ā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽĒāŽŋāŽŖāŽ¨ā¯āŽ¤āŽŋāŽŠā¯āŽŠāŽŋāŽ•ā¯ āŽ•āŽ´ā¯āŽ•ā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽ¨āŽžāŽ°ā¯ˆāŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽ¨āŽžāŽ¯ā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽĒā¯āŽ˛āŽŋāŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽšāŽŋāŽąā¯āŽ¤ā¯āŽ¤ā¯ˆāŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽĒāŽ˛ā¯āŽĩā¯‡āŽąā¯ āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ…āŽšāŽ°ā¯€āŽ°āŽŋāŽĩāŽ¸ā¯āŽ¤ā¯āŽ•ā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ¤āŽŋāŽŠā¯āŽŠāŽĒā¯āŽĒāŽŸā¯āŽŸā¯, āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą
āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

(3)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hika¡saṅkhalikaᚃ sa¡maᚃsa¡lohitaᚃ nhāru¡sambandhaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯ āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯, āŽ’āŽ°ā¯ āŽŽāŽŠāŽŋāŽ¤  āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽ•ā¯ āŽ•ā¯‚āŽŸā¯ āŽ¤āŽšā¯ˆ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ‡āŽ°āŽ¤ā¯āŽ¤āŽ¤ā¯āŽ¤ā¯āŽŸāŽŠā¯,āŽ¨āŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽžāŽ˛ā¯  āŽ’āŽŠā¯āŽąāŽžāŽ¯ā¯ āŽĒāŽŋāŽŸāŽŋāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸā¯,āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą
āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

28 07 2012 SATURDAY LESSON 681 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
īŋŧTipitaka network … his life, his acts, his words                 sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba    F. Section on the nine charnel grounds  F. āŽ’āŽŠā¯āŽĒāŽ¤ā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ™ā¯āŽ•āŽŗā¯ āŽŽā¯‡āŽ˛āŽžāŽŠ āŽĒāŽŋāŽ°āŽŋāŽĩā¯

Sutta Piᚭaka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaᚭᚭhāna Sutta
— Attendance on awareness —
[ mahā+satipaᚭᚭhāna ]

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

Note: infobubbles on all Pali words

Pāḡi

Uddesa

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

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā
   A. NÄĢvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba

English

Introduction

I. Observation of Kāya
   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajaÃąÃąa
   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 NÄĢvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas

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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

(4)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hika¡saṅkhalikaᚃ ni¡maᚃsa¡lohita¡makkhitaᚃ nhāru¡sambandhaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

āŽ¤āŽŽāŽŋāŽ´ā¯

F. āŽ’āŽŠā¯āŽĒāŽ¤ā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ™ā¯āŽ•āŽŗā¯ āŽŽā¯‡āŽ˛āŽžāŽŠ āŽĒāŽŋāŽ°āŽŋāŽĩā¯

āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯ āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯, āŽ’āŽ°ā¯ āŽŽāŽŠāŽŋāŽ¤  āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽ•ā¯ āŽ•ā¯‚āŽŸā¯ āŽ¤āŽšā¯ˆāŽ•āŽŗāŽŋāŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ‡āŽ°āŽ¤ā¯āŽ¤āŽŽā¯ āŽĒā¯‚āŽšāŽĒā¯āŽĒāŽŸā¯āŽŸā¯,āŽ¨āŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽžāŽ˛ā¯  āŽ’āŽŠā¯āŽąāŽžāŽ¯ā¯ āŽĒāŽŋāŽŸāŽŋāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸā¯,āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą  āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

(5)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hika¡saṅkhalikaᚃ apagata¡maᚃsa¡lohitaᚃ nhāru¡sambandhaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯ āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯, āŽ’āŽ°ā¯ āŽŽāŽŠāŽŋāŽ¤  āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽ•ā¯ āŽ•ā¯‚āŽŸā¯ āŽ¤āŽšā¯ˆāŽ•āŽŗāŽŋāŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ‡āŽ°āŽ¤ā¯āŽ¤āŽŽā¯  āŽ‡āŽ˛ā¯āŽ˛āŽžāŽŽāŽ˛ā¯,āŽ¨āŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽžāŽ˛ā¯  āŽ’āŽŠā¯āŽąāŽžāŽ¯ā¯ āŽĒāŽŋāŽŸāŽŋāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸā¯,āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

30 07 2012 MONDAY LESSON 683 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
īŋŧTipitaka network … his life, his acts, his words                 sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba    F. Section on the nine charnel grounds  F. II. Vedanānupassanā
II. Observation of Vedanā āŽ’āŽŠā¯āŽĒāŽ¤ā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ™ā¯āŽ•āŽŗā¯ āŽŽā¯‡āŽ˛āŽžāŽŠ āŽĒāŽŋāŽ°āŽŋāŽĩā¯ - II. āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤āŽ˛ā¯
Sutta Piᚭaka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaᚭᚭhāna Sutta
— Attendance on awareness —
[ mahā+satipaᚭᚭhāna ]

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

Note: infobubbles on all Pali words

Pāḡi

Uddesa

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

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā
   A. NÄĢvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba

English

Introduction

I. Observation of Kāya
   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajaÃąÃąa
   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 NÄĢvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas

(6)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hikāni apagata¡sambandhāni disā vidisā vikkhittāni, aÃąÃąena hatth¡aáš­áš­hikaᚃ aÃąÃąena pād¡aáš­áš­hikaᚃ aÃąÃąena gopphak¡aáš­áš­hikaᚃ aÃąÃąena jaṅgh¡aáš­áš­hikaᚃ aÃąÃąena ÅĢru¡ᚭᚭhikaᚃ aÃąÃąena kaáš­i¡ᚭᚭhikaᚃ aÃąÃąena phāsuk¡aáš­áš­hikaᚃ aÃąÃąena piáš­áš­h¡iáš­áš­hikaᚃ aÃąÃąena khandh¡aáš­áš­hikaᚃ aÃąÃąena gÄĢv¡aáš­áš­hikaᚃ aÃąÃąena hanuk¡aáš­áš­hikaᚃ aÃąÃąena dant¡aáš­áš­hikaᚃ aÃąÃąena sÄĢsakaᚭāhaᚃ, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

āŽ¤āŽŽāŽŋāŽ´ā¯

āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯ āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯, āŽ•āŽ´āŽąā¯āŽąāŽĒāŽŸā¯āŽŸ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽ•āŽŗā¯ āŽ…āŽ™ā¯āŽ•ā¯āŽŽāŽŋāŽ™ā¯āŽ•ā¯āŽŽāŽž āŽšāŽŋāŽ¤āŽąāŽ˛āŽžāŽŠ, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ•ā¯ˆ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ•āŽžāŽ˛ā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ•āŽŖā¯āŽ•ā¯āŽ•āŽžāŽ˛ā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽŽā¯āŽ´āŽ¨ā¯āŽ¤āŽžāŽŗā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ¤ā¯ŠāŽŸā¯ˆ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ‡āŽŸā¯āŽĒā¯āŽĒā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ¤ā¯ŠāŽŸā¯ˆ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽĩāŽŋāŽ˛āŽž āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ¤ā¯ŠāŽŸā¯ˆ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽŽā¯āŽ¤ā¯āŽ•ā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ¤āŽŖā¯āŽŸā¯†āŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ•āŽ´ā¯āŽ¤ā¯āŽ¤ā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ‡āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽ¤āŽžāŽŸā¯ˆ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽĒāŽ˛ā¯ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ…āŽ™ā¯āŽ•ā¯‡ āŽ’āŽ°ā¯ āŽŽāŽŖā¯āŽŸā¯ˆ āŽ“āŽŸā¯ āŽŽāŽŠ āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.


āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.


(7)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hikāni setāni saṅkha¡vaṇṇa¡paáš­ibhāgāni, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯ āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯,āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽ•āŽŗā¯ āŽ•āŽŸāŽ˛ā¯āŽ¨ā¯āŽ°ā¯ˆ āŽĒā¯‹āŽ˛ā¯ āŽĩā¯†āŽŖā¯āŽŽā¯ˆāŽ¯āŽžāŽ• āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯, āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.


(8)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hikāni puÃąja¡kitāni terovassikāni, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯ āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯,āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽ•āŽŗā¯ āŽ’āŽ°ā¯ āŽ†āŽŖā¯āŽŸā¯āŽ•ā¯āŽ•ā¯ āŽŽā¯‡āŽ˛ā¯‡ āŽĒāŽ´ā¯ˆāŽ¯āŽ¤āŽžāŽ•āŽŋ āŽ•ā¯āŽĩāŽŋāŽ¯āŽ˛ā¯ āŽĒā¯‹āŽ˛ā¯  āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯, āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.


(9)
Puna ca¡paraᚃ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄĢraᚃ sivathikāya chaḍḍitaᚃ aáš­áš­hikāni pÅĢtÄĢni cuṇṇaka¡jātāni, so imam¡eva kāyaᚃ upasaᚃharati: ‘ayaᚃ pi kho kāyo evaᚃ¡dhammo evaᚃ¡bhāvÄĢ evaᚃ¡an¡atÄĢto’ ti. 

(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 ajjhattaᚃ vā kāye kāyānupassÄĢ viharati, bahiddhā vā kāye kāyānupassÄĢ viharati, ajjhatta-bahiddhā vā kāye kāyānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā kāyasmiᚃ viharati; ‘atthi kāyo’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu kāye kāyānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

āŽŽā¯‡āŽ˛ā¯āŽŽā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯āŽĩā¯‡āŽŗā¯ˆ āŽ…āŽĩāŽ°ā¯ āŽ¤ā¯ŠāŽ˛ā¯ˆāŽĩāŽžāŽŠ āŽ‡āŽŸāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯  āŽ’āŽ°ā¯ āŽĒāŽŋāŽ°ā¯‡āŽ¤āŽŽā¯ āŽ‡āŽŸā¯āŽ•āŽžāŽŸā¯ āŽ¨āŽŋāŽ˛āŽ¤ā¯āŽ¤āŽŗāŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽąāŽŋāŽ¯āŽĒā¯āŽĒāŽŸā¯āŽŸā¯ āŽ‡āŽ°ā¯āŽĒā¯āŽĒāŽ¤ā¯ˆāŽĒā¯ āŽĒāŽžāŽ°ā¯āŽ¤ā¯āŽ¤ā¯āŽ•ā¯ āŽ•ā¯ŠāŽŖā¯āŽŸāŽŋāŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯,āŽšā¯€āŽ°āŽ´āŽŋāŽ¨ā¯āŽ¤ āŽŽāŽ˛ā¯āŽŽā¯āŽĒā¯āŽ•āŽŗā¯ āŽĒā¯ŠāŽŸāŽŋāŽ¯āŽžāŽ•āŽŋ  āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤āŽžāŽ˛ā¯, āŽ…āŽĩāŽ°ā¯ āŽ‡āŽ¨ā¯āŽ¤ āŽŽā¯†āŽ¯ā¯āŽŽā¯āŽŽā¯‚āŽ˛āŽŽāŽžāŽŠ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ†āŽ´ā¯āŽ¨ā¯āŽ¤ā¯ āŽ†āŽ°āŽžāŽ¯: “āŽ‡āŽ¨ā¯āŽ¤ kāya  āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯ āŽ•ā¯‚āŽŸ āŽ…āŽĩā¯āŽĩāŽ•ā¯ˆāŽĒā¯āŽĒāŽŸā¯āŽŸ āŽ’āŽ°ā¯ āŽ‡āŽ¯āŽąā¯āŽ•ā¯ˆ āŽ†āŽąā¯āŽąāŽ˛ā¯ āŽ‰āŽŸā¯ˆāŽ¯āŽ¤āŽžāŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽ…āŽ¤ā¯āŽĩā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒāŽŸāŽŋ  āŽ†āŽ•āŽ¤ā¯āŽ¤ā¯ŠāŽŸāŽ™ā¯āŽ•ā¯ āŽĒā¯‹āŽ• āŽ‡āŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ…āŽ¤ā¯āŽ¤āŽ•ā¯ˆāŽ¯ āŽ’āŽ°ā¯  āŽ•āŽŸā¯āŽŸā¯āŽĒā¯āŽĒāŽžāŽŸā¯āŽŸā¯ āŽĩāŽ°āŽŽā¯āŽĒā¯āŽ•āŽŗāŽąā¯āŽą āŽ¨āŽŋāŽ˛ā¯ˆāŽŽā¯ˆ āŽ‡āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽĩā¯‡āŽąāŽ˛ā¯āŽ˛.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯ kāya in kāya āŽ‰āŽŸāŽ˛ā¯/āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ¤ā¯ˆ āŽ•āŽžāŽ¯āŽ¤ā¯āŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

________________________________________________________________________________________
II. Vedanānupassanā

Kathaᚃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassÄĢ viharati? 


II. Observation of Vedanā

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

Idha, bhikkhave, bhikkhu sukhaᚃ vā vedanaᚃ vedayamāno ‘sukhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti; dukkhaᚃ vā vedanaᚃ vedayamāno ‘dukkhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti; a¡dukkham-a¡sukhaᚃ vā vedanaᚃ vedayamāno ‘a¡dukkham-a¡sukhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti. Sāmisaᚃ vā sukhaᚃ vedanaᚃ vedayamāno ‘sāmisaᚃ sukhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti; nirāmisaᚃ vā sukhaᚃ vedanaᚃ vedayamāno ‘nirāmisaᚃ sukhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti. Sāmisaᚃ vā dukkhaᚃ vedanaᚃ vedayamāno ‘sāmisaᚃ dukkhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti; nirāmisaᚃ vā dukkhaᚃ vedanaᚃ vedayamāno ‘nirāmisaᚃ dukkhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti. Sāmisaᚃ vā a¡dukkham-a¡sukhaᚃ vedanaᚃ vedayamāno ‘sāmisaᚃ a¡dukkham-a¡sukhaᚃ vedanaᚃ vedayāmÄĢ’ ti pajānāti; nirāmisaᚃ vā a¡dukkham-a¡sukhaᚃ vedanaᚃ vedayamāno ‘nirāmisaᚃ a¡dukkham-a¡sukhaᚃ vedanaᚃ vedayāmÄĢ’ ti 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 ajjhattaᚃ vā vedanāsu vedanānupassÄĢ viharati, bahiddhā vā vedanāsu vedanānupassÄĢ viharati, ajjhatta-bahiddhā vā vedanāsu vedanānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā vedanāsu viharati, vaya-dhamm¡ānupassÄĢ vā vedanāsu viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā vedanāsu viharati; ‘atthi vedanā’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā.

II. āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤āŽ˛ā¯

āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒā¯‹āŽ¤ā¯ āŽŽāŽĩā¯āŽĩāŽžāŽąā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, vedanā in vedanā  āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯?

āŽ‡āŽ™ā¯āŽ•ā¯, āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, āŽ’āŽ°ā¯ sukha vedanā āŽšā¯āŽ• āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯, āŽ¨āŽžāŽŠā¯ āŽ’āŽ°ā¯ āŽšā¯āŽ• āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯: āŽ’āŽ°ā¯ dukkha vedanā āŽ¤ā¯āŽ•ā¯āŽ• āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯, āŽ¨āŽžāŽŠā¯ āŽ’āŽ°ā¯ āŽ¤ā¯āŽ•ā¯āŽ• āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯: āŽ’āŽ°ā¯  adukkham-asukhā vedanā  āŽ…āŽ¤ā¯āŽ•ā¯āŽ•-āŽ…āŽšā¯āŽ• (āŽ¤ā¯āŽ•ā¯āŽ•-āŽšā¯āŽ•āŽŽāŽąā¯āŽą) āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯, āŽ¨āŽžāŽŠā¯ āŽ’āŽ°ā¯ adukkham-asukhā vedanā  āŽ…āŽ¤ā¯āŽ•ā¯āŽ•-āŽ…āŽšā¯āŽ• (āŽ¤ā¯āŽ•ā¯āŽ•-āŽšā¯āŽ•āŽŽāŽąā¯āŽą) āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:āŽ’āŽ°ā¯ sukhā vedanā  sāmisa āŽšā¯āŽ• āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ‰āŽŖāŽĩā¯ˆ āŽŽāŽŠāŽĒā¯āŽĒāŽąā¯āŽąā¯āŽŸāŽŠā¯ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯, āŽ¨āŽžāŽŠā¯ āŽ’āŽ°ā¯ sukhā vedanā  sāmisa āŽšā¯āŽ• āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ‰āŽŖāŽĩā¯ˆ āŽŽāŽŠāŽĒā¯āŽĒāŽąā¯āŽąā¯āŽŸāŽŠā¯ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:āŽ’āŽ°ā¯ sukhā vedanā  nirāmisa āŽšā¯āŽ• āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ‰āŽŖāŽĩā¯ˆ āŽŽāŽŠāŽĒā¯āŽĒāŽąā¯āŽąāŽąā¯āŽŸāŽŠā¯ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯, āŽ¨āŽžāŽŠā¯ āŽ’āŽ°ā¯ sukhā vedanā nirāmisa āŽšā¯āŽ• āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ‰āŽŖāŽĩā¯ˆ āŽŽāŽŠāŽĒā¯āŽĒāŽąā¯āŽąāŽąā¯āŽŸāŽŠā¯ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:āŽ’āŽ°ā¯ dukkha vedanā  sāmisa āŽ¤ā¯āŽ•ā¯āŽ• āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ‰āŽŖāŽĩā¯ˆ āŽŽāŽŠāŽĒā¯āŽĒāŽąā¯āŽąā¯āŽŸāŽŠā¯ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯, āŽ¨āŽžāŽŠā¯ āŽ’āŽ°ā¯ dukkha vedanā  sāmisa āŽ¤ā¯āŽ•ā¯āŽ• āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ‰āŽŖāŽĩā¯ˆ āŽŽāŽŠāŽĒā¯āŽĒāŽąā¯āŽąā¯āŽŸāŽŠā¯ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:āŽ’āŽ°ā¯ dukkha vedanā  nirāmisa āŽ¤ā¯āŽ•ā¯āŽ• āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ‰āŽŖāŽĩā¯ˆ āŽŽāŽŠāŽĒā¯āŽĒāŽąā¯āŽąāŽąā¯āŽŸāŽŠā¯ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯, āŽ¨āŽžāŽŠā¯ āŽ’āŽ°ā¯ dukkha vedanā nirāmisa āŽ¤ā¯āŽ•ā¯āŽ• āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ‰āŽŖāŽĩā¯ˆ āŽŽāŽŠāŽĒā¯āŽĒāŽąā¯āŽąāŽąā¯āŽŸāŽŠā¯ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:āŽ’āŽ°ā¯ adukkham-asukhā  vedanā  sāmisa āŽ…āŽ¤ā¯āŽ•ā¯āŽ•-āŽ…āŽšā¯āŽ• (āŽ¤ā¯āŽ•ā¯āŽ•-āŽšā¯āŽ•āŽŽāŽąā¯āŽą) āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ‰āŽŖāŽĩā¯ˆ āŽŽāŽŠāŽĒā¯āŽĒāŽąā¯āŽąā¯āŽŸāŽŠā¯ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯, āŽ¨āŽžāŽŠā¯ āŽ’āŽ°ā¯ adukkham-asukhā  vedanā  sāmisa āŽ…āŽ¤ā¯āŽ•ā¯āŽ•-āŽ…āŽšā¯āŽ• (āŽ¤ā¯āŽ•ā¯āŽ•-āŽšā¯āŽ•āŽŽāŽąā¯āŽą)  āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ‰āŽŖāŽĩā¯ˆ āŽŽāŽŠāŽĒā¯āŽĒāŽąā¯āŽąā¯āŽŸāŽŠā¯ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:āŽ’āŽ°ā¯ adukkham-asukhā  vedanā  nirāmisa āŽ…āŽ¤ā¯āŽ•ā¯āŽ•-āŽ…āŽšā¯āŽ• (āŽ¤ā¯āŽ•ā¯āŽ•-āŽšā¯āŽ•āŽŽāŽąā¯āŽą)  āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ‰āŽŖāŽĩā¯ˆ āŽŽāŽŠāŽĒā¯āŽĒāŽąā¯āŽąāŽąā¯āŽŸāŽŠā¯ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽ•ā¯āŽŽā¯āŽĒā¯‹āŽ¤ā¯, āŽ¨āŽžāŽŠā¯ āŽ’āŽ°ā¯ adukkham-asukhā  vedanā nirāmisa āŽ…āŽ¤ā¯āŽ•ā¯āŽ•-āŽ…āŽšā¯āŽ• (āŽ¤ā¯āŽ•ā¯āŽ•-āŽšā¯āŽ•āŽŽāŽąā¯āŽą)  āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽ‰āŽŖāŽĩā¯ˆ āŽŽāŽŠāŽĒā¯āŽĒāŽąā¯āŽąāŽąā¯āŽŸāŽŠā¯ āŽ…āŽŠā¯āŽĒāŽĩāŽŋāŽ•ā¯āŽąā¯‡āŽŠā¯ āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯:

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯ āŽ…āŽĩāŽ°ā¯  vedanā in vedanā  āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯  āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ•ā¯āŽ•ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯  āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ¯ā¯ˆ āŽĩā¯‡āŽ¤āŽŠā¯ˆāŽ•ā¯āŽ•ā¯ āŽ‰āŽŗā¯āŽŗā¯‡ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽŽāŽ´ā¯āŽšā¯āŽšāŽŋ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•āŽ¤ā¯ˆ āŽ•āŽŸāŽ¨ā¯āŽ¤ā¯āŽšā¯†āŽ˛ā¯āŽ˛ā¯āŽĩāŽ¤ā¯ˆ āŽ•āŽŖā¯āŽ•āŽžāŽŖāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯; āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ āŽŽāŽšā¯āŽšāŽ°āŽŋāŽ•ā¯āŽ•ā¯ˆāŽ¯āŽžāŽ¯āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽą āŽ‰āŽŖāŽ°ā¯ āŽ‰āŽŸāŽŠāŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯ˆ,āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.
31 07 2012 TUESDAY LESSON 684 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
up a levelTipitaka network … his life, his acts, his words
               
sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáš­aka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba    F. Section on the nine charnel grounds  F. II. Vedanānupassanā
II. Observation of Vedanā  - III. Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯ā¯ˆ āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤āŽ˛ā¯

>> Sutta Piᚭaka >> Digha Nikāya

DN 22 - (D ii 290)

Mahāsatipaᚭᚭhāna Sutta

— Attendance on awareness —
[ mahā+satipaᚭᚭhāna ]

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




Note: infobubbles on all Pali words


Pāḡi



Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paáš­ikÅĢlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

   A. NÄĢvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba



English



Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajaÃąÃąa
   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 NÄĢvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas

III. Cittānupassanā


Kathaᚃ ca pana, bhikkhave, bhikkhu citte cittānupassÄĢ viharati?


III. Observation of Citta



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

Idha, bhikkhave, bhikkhu sa¡rāgaᚃ vā cittaᚃ ‘sa¡rāgaᚃ cittaṃ’ ti pajānāti, vÄĢta¡rāgaᚃ vā cittaᚃ ‘vÄĢta¡rāgaᚃ cittaṃ’ ti pajānāti, sa¡dosaᚃ vā cittaᚃ ‘sa¡dosaᚃ cittaṃ’ ti pajānāti, vÄĢta¡dosaᚃ vā cittaᚃ ‘vÄĢta¡dosaᚃ cittaṃ’ ti pajānāti, sa¡mohaᚃ vā cittaᚃ ‘sa¡mohaᚃ cittaṃ’ ti pajānāti, vÄĢta¡mohaᚃ vā cittaᚃ ‘vÄĢta¡mohaᚃ cittaṃ’ ti pajānāti, saṅkhittaᚃ vā cittaᚃ ‘saṅkhittaᚃ cittaṃ’ ti pajānāti, vikkhittaᚃ vā cittaᚃ ‘vikkhittaᚃ cittaṃ’ ti pajānāti, mahaggataᚃ vā cittaᚃ ‘mahaggataᚃ cittaṃ’ ti pajānāti, a¡mahaggataᚃ vā cittaᚃ ‘a¡mahaggataᚃ cittaṃ’ ti pajānāti, sa¡uttaraᚃ vā cittaᚃ ‘sa¡uttaraᚃ cittaṃ’ ti pajānāti, an¡uttaraᚃ vā cittaᚃ ‘an¡uttaraᚃ cittaṃ’ ti pajānāti, samāhitaᚃ vā cittaᚃ ‘samāhitaᚃ cittaṃ’ ti pajānāti, a¡samāhitaᚃ vā cittaᚃ ‘a¡samāhitaᚃ cittaṃ’ ti pajānāti, vimuttaᚃ vā cittaᚃ ‘vimuttaᚃ cittaṃ’ ti pajānāti, a¡vimuttaᚃ vā cittaᚃ ‘a¡vimuttaᚃ cittaṃ’ ti 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 concentrated citta as “a concentrated citta“, or he understands an unconcentrated citta as “an unconcentrated citta“, or he understands a liberated citta as “a liberated citta“, or he understands an unliberated citta as “an unliberated citta“.

Iti ajjhattaᚃ vā citte cittānupassÄĢ viharati, bahiddhā vā citte cittānupassÄĢ viharati, ajjhatta-bahiddhā vā citte cittānupassÄĢ viharati; samudaya-dhamm¡ānupassÄĢ vā cittasmiᚃ viharati, vaya-dhamm¡ānupassÄĢ vā cittasmiᚃ viharati, samudaya-vaya-dhamm¡ānupassÄĢ vā cittasmiᚃ viharati; ‘atthi cittaṃ’ ti vā pan¡assa sati paccupaáš­áš­hitā hoti, yāvadeva ÃąÄáš‡a¡mattāya paáš­issati¡mattāya, a¡nissito ca viharati, na ca kiÃąci loke upādiyati. Evam¡pi kho, bhikkhave, bhikkhu citte cittānupassÄĢ 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 ÃąÄáš‡a and mere paáš­issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing citta in citta.


āŽ¤āŽŽāŽŋāŽ´ā¯â€¨

III. Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯ā¯ˆ āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ā¯ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤āŽ˛ā¯

āŽŽāŽąā¯āŽąā¯āŽŽā¯
āŽ‡āŽĒā¯āŽĒā¯‹āŽ¤ā¯ āŽŽāŽĩā¯āŽĩāŽžāŽąā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯
āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯ā¯ˆ in Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯
āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯?

āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ‡āŽĒā¯āŽĒā¯‹āŽ¤ā¯ āŽŽāŽĩā¯āŽĩāŽžāŽąā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯,
Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ rāga  āŽ†āŽ°ā¯āŽĩ āŽĩā¯‡āŽŸā¯āŽ•ā¯ˆāŽ¯ā¯ˆ ” Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯
āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ rāga āŽ†āŽ°ā¯āŽĩ āŽĩā¯‡āŽŸā¯āŽ•ā¯ˆāŽ¯āŽžāŽ•” āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ Citta āŽŽāŽŠāŽŽā¯
āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ rāga āŽ†āŽ°ā¯āŽĩ āŽĩā¯‡āŽŸā¯āŽ•ā¯ˆāŽ¯āŽąā¯āŽąāŽ¤ā¯ˆ, “Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ rāga
āŽ†āŽ°ā¯āŽĩ āŽĩā¯‡āŽŸā¯āŽ•ā¯ˆāŽ¯āŽąā¯āŽąāŽ¤ā¯” āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯

Citta āŽŽāŽŠāŽŽā¯
āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ “dosa āŽĩā¯†āŽąā¯āŽĒā¯āŽĒā¯ āŽ†āŽ°ā¯āŽĩ āŽĩā¯‡āŽŸā¯āŽ•ā¯ˆāŽ¯ā¯ˆ Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ 
dosa āŽĩā¯†āŽąā¯āŽĒā¯āŽĒā¯ āŽ†āŽ°ā¯āŽĩ āŽĩā¯‡āŽŸā¯āŽ•ā¯ˆāŽ¯āŽžāŽ•” āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,”Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯
āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ dosa āŽĩā¯†āŽąā¯āŽĒā¯āŽĒā¯ āŽ†āŽ°ā¯āŽĩ āŽĩā¯‡āŽŸā¯āŽ•ā¯ˆāŽ¯āŽąā¯āŽąāŽ¤ā¯ˆ, Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ dosa
āŽĩā¯†āŽąā¯āŽĒā¯āŽĒā¯ āŽ†āŽ°ā¯āŽĩ āŽĩā¯‡āŽŸā¯āŽ•ā¯ˆāŽ¯āŽąā¯āŽąāŽ¤ā¯” āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ Citta āŽŽāŽŠāŽŽā¯
āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ moha  āŽŽāŽ°ā¯āŽŸā¯āŽšāŽŋ  āŽ†āŽ°ā¯āŽĩ āŽĩā¯‡āŽŸā¯āŽ•ā¯ˆāŽ¯ā¯ˆ “Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ 
moha āŽŽāŽ°ā¯āŽŸā¯āŽšāŽŋ āŽ†āŽ°ā¯āŽĩ āŽĩā¯‡āŽŸā¯āŽ•ā¯ˆ” āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,”Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯
āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ moha āŽŽāŽ°ā¯āŽŸā¯āŽšāŽŋ āŽ†āŽ°ā¯āŽĩ āŽĩā¯‡āŽŸā¯āŽ•ā¯ˆāŽ¯āŽąā¯āŽąāŽ¤ā¯ˆ, Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ moha
āŽŽāŽ°ā¯āŽŸā¯āŽšāŽŋ āŽ†āŽ°ā¯āŽĩ āŽĩā¯‡āŽŸā¯āŽ•ā¯ˆāŽ¯āŽąā¯āŽąāŽ¤ā¯” āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ’āŽ°ā¯ āŽšā¯‡āŽ°ā¯āŽ¤ā¯āŽ¤
Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ  “āŽ’āŽ°ā¯ āŽšā¯‡āŽ°ā¯āŽ¤ā¯āŽ¤ Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ” āŽŽāŽŠ
āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,  āŽ’āŽ°ā¯ āŽšāŽŋāŽ¤āŽąāŽ˛āŽžāŽŠ
Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ  “āŽ’āŽ°ā¯
āŽšāŽŋāŽ¤āŽąāŽ˛āŽžāŽŠ Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ” āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ’āŽ°ā¯
āŽĩāŽŋāŽ°āŽŋāŽĩāŽžāŽ•ā¯āŽ•āŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ¤ Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ  “āŽ’āŽ°ā¯ āŽĩāŽŋāŽ°āŽŋāŽĩāŽžāŽ•ā¯āŽ•āŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ¤
Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ” āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,  āŽ’āŽ°ā¯ āŽĩāŽŋāŽ°āŽŋāŽĩāŽžāŽ•ā¯āŽ•āŽŽā¯
āŽšā¯†āŽ¯ā¯āŽ¯āŽžāŽ¤ Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ  “āŽ’āŽ°ā¯ āŽĩāŽŋāŽ°āŽŋāŽĩāŽžāŽ•ā¯āŽ•āŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ¯āŽžāŽ¤ Citta āŽŽāŽŠāŽŽā¯
āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ” āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ’āŽ°ā¯ āŽŽāŽŋāŽ• āŽŽā¯‡āŽąā¯āŽĒāŽŸā¯āŽŸ Citta āŽŽāŽŠāŽŽā¯
āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ  “āŽ’āŽ°ā¯ āŽŽāŽŋāŽ• āŽŽā¯‡āŽąā¯āŽĒāŽŸā¯āŽŸ Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ” āŽŽāŽŠ
āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,  āŽ’āŽ°ā¯  āŽŽāŽŋāŽ• āŽŽā¯‡āŽąā¯āŽĒāŽŸāŽžāŽ¤ Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ  “āŽ’āŽ°ā¯
āŽŽāŽŋāŽ• āŽŽā¯‡āŽąā¯āŽĒāŽŸāŽžāŽ¤ Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ” āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ’āŽ°ā¯
āŽ¤āŽŋāŽŖā¯āŽŽā¯ˆāŽ¯āŽžāŽŠ Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ  “āŽ’āŽ°ā¯ āŽ¤āŽŋāŽŖā¯āŽŽā¯ˆāŽ¯āŽžāŽŠ Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯
āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ” āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,  āŽ’āŽ°ā¯ āŽ¤āŽŋāŽŖā¯āŽŽā¯ˆāŽ¯āŽąā¯āŽą Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯
āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ  “āŽ’āŽ°ā¯ āŽ¤āŽŋāŽŖā¯āŽŽā¯ˆāŽ¯āŽąā¯āŽą  Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ” āŽŽāŽŠ
āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ’āŽ°ā¯ āŽĩāŽŋāŽŸā¯āŽ¤āŽ˛ā¯ˆ āŽšā¯†āŽ¯ā¯āŽ¤ Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ 
“āŽ’āŽ°ā¯ āŽĩāŽŋāŽŸā¯āŽ¤āŽ˛ā¯ˆ āŽšā¯†āŽ¯ā¯āŽ¤ Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ” āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, 
āŽ’āŽ°ā¯ āŽĩāŽŋāŽŸā¯āŽ¤āŽ˛ā¯ˆ āŽšā¯†āŽ¯ā¯āŽ¯āŽžāŽ¤ Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ  “āŽ’āŽ°ā¯ āŽĩāŽŋāŽŸā¯āŽ¤āŽ˛ā¯ˆ āŽšā¯†āŽ¯ā¯āŽ¯āŽžāŽ¤ 
Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ” āŽŽāŽŠ āŽĒā¯āŽ°āŽŋāŽ¨ā¯āŽ¤ā¯āŽ•ā¯ŠāŽŗā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

āŽ‡āŽĩā¯āŽĩāŽžāŽąā¯
āŽ…āŽĩāŽ°ā¯  Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯ā¯ˆ in Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯
āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯  āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽ…āŽ˛ā¯āŽ˛āŽ¤ā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯ā¯ˆ in Citta
āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽĩā¯†āŽŗāŽŋāŽ¯ā¯‡ āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯  āŽĩāŽžāŽšāŽŽā¯
āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯;samudaya of phenomena āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽ¤ā¯‹āŽąā¯āŽąāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯
āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯  āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ•
āŽ•āŽ´āŽŋāŽ¤āŽ˛ā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯  āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯, samudaya
and passing away of phenomena āŽĒā¯āŽ˛āŽŠā¯āŽ•āŽŗāŽžāŽ˛ā¯ āŽ‰āŽŖāŽ°āŽ¤ā¯āŽ¤āŽ•ā¯āŽ• āŽ¤ā¯‹āŽąā¯āŽąāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯
āŽ•āŽ´āŽŋāŽ¤āŽ˛ā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ā¯  āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯  āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯,
āŽ‡āŽ˛ā¯āŽ˛āŽžāŽĩāŽŋāŽŸāŽŋāŽ˛ā¯ “āŽ‡āŽ¤ā¯  citta  āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆ” āŽŽāŽŠ āŽ‰āŽŖāŽ°ā¯āŽ¨ā¯āŽ¤ā¯,  sati āŽĩāŽŋāŽ´āŽŋāŽĒā¯āŽĒā¯ āŽ¨āŽŋāŽ˛ā¯ˆ
āŽ…āŽĩāŽ°ā¯āŽ•ā¯āŽ•ā¯āŽŗā¯ āŽĩāŽ¨ā¯āŽ¤āŽŋāŽ°ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯, āŽšā¯āŽŽā¯āŽŽāŽž āŽĩā¯†āŽąā¯āŽŽā¯ ÃąÄáš‡a  āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ āŽžāŽžāŽŠāŽŽā¯ āŽŽāŽąā¯āŽąā¯āŽŽā¯
āŽ“āŽ°ā¯āŽ…āŽŗāŽĩā¯ paáš­issati āŽŽāŽŠ āŽŽāŽŖā¯āŽŖāŽŋ āŽĒāŽąā¯āŽąāŽąā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯. āŽŽāŽąā¯āŽąā¯āŽŽā¯ āŽ‰āŽ˛āŽ•āŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯
āŽšāŽŋāŽąāŽŋāŽ¤āŽŗāŽĩāŽžāŽĩāŽ¤ā¯ āŽĒāŽąā¯āŽąāŽŋāŽ•ā¯āŽ•ā¯ŠāŽŗā¯āŽŗāŽžāŽ¤ā¯,āŽ…āŽĩā¯āŽĩāŽžāŽąāŽžāŽ• āŽĒāŽŋāŽ•ā¯āŽ•ā¯āŽ•ā¯āŽ•āŽŗā¯āŽ•ā¯āŽ•āŽŗā¯‡, āŽ’āŽ°ā¯ āŽĒāŽŋāŽ•ā¯āŽ•ā¯, Citta
āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯ā¯ˆ in Citta āŽŽāŽŠāŽŽā¯ āŽ…āŽ¤āŽŠā¯āŽŸā¯ˆāŽ¯ āŽ…āŽ•āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽ˛ā¯ āŽ•ā¯‚āŽ°ā¯āŽ¨ā¯āŽ¤ā¯ 
āŽ•āŽĩāŽŠāŽŋāŽ¤ā¯āŽ¤ā¯ āŽĩāŽžāŽšāŽŽā¯ āŽšā¯†āŽ¯ā¯āŽ•āŽŋāŽ°āŽžāŽ°ā¯.

 

Leave a Reply