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10/22/12
23X12 Tuesday LESSON 731 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
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23X12 Tuesday LESSON 731  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

Sutta Piᚭaka-Digha Nikāya

āŽšāŽŋāŽąāŽ¨ā¯āŽ¤  āŽĩā¯€āŽŸā¯āŽĒā¯‡āŽąā¯āŽąā¯āŽ¨āŽŋāŽ˛ā¯ˆ āŽ•ā¯āŽąāŽŋāŽ•ā¯āŽ•ā¯‹āŽŗā¯ āŽŽāŽ¯ā¯āŽ¤āŽ˛ā¯ āŽšāŽĩā¯āŽ•āŽ¤āŽ¨ā¯‚āŽ˛āŽŋāŽŠā¯ āŽ’āŽ°ā¯ āŽĒāŽžāŽ•āŽŽā¯ - āŽŽāŽ˛ā¯āŽ˛āŽžāŽŽā¯ āŽ‰āŽŖāŽ°ā¯āŽĩā¯āŽ¨āŽŋāŽ˛ā¯ˆāŽ¯āŽŋāŽŠā¯ āŽ…āŽŸāŽŋ āŽŽāŽ˛ā¯āŽ˛ā¯ˆ

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

āŽ‡āŽ¨ā¯āŽ¤ āŽšāŽĩā¯āŽ•āŽ¤āŽ¨ā¯‚āŽ˛āŽŋāŽŠā¯ āŽ’āŽ°ā¯ āŽĒāŽžāŽ•āŽŽā¯, āŽĒā¯āŽ¤ā¯āŽ¤āŽ°āŽžāŽ˛ā¯, āŽ…āŽĩāŽ°ā¯āŽŸā¯ˆāŽ¯ āŽŽā¯āŽŸāŽŋāŽĩā¯āŽąā¯āŽ¤āŽ˛ā¯ āŽ…āŽĒā¯āŽĒā¯āŽąāŽŽā¯, āŽ…āŽĩāŽ°ā¯āŽŸā¯ˆāŽ¯ āŽĒāŽŋāŽŠā¯āŽĒāŽąā¯āŽąā¯āŽĒāŽĩāŽ°ā¯āŽ•āŽŗāŽŋāŽŠā¯ āŽ¨āŽŋāŽŽāŽŋāŽ¤ā¯āŽ¤āŽŽā¯ āŽ•ā¯ŠāŽŸā¯āŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸ āŽĒāŽąā¯āŽĒāŽ˛ āŽĩāŽŋāŽ¤āŽŋāŽŽā¯āŽąā¯ˆāŽ•āŽŗā¯ āŽ•ā¯ŠāŽ¯ā¯āŽšāŽ•āŽŽāŽžāŽ•ā¯āŽ•āŽĒā¯āŽĒāŽŸā¯āŽŸāŽ¤ā¯. āŽ…āŽĩā¯ˆ, āŽ¨āŽŽāŽ•ā¯āŽ•ā¯  āŽ¤āŽąā¯āŽ•āŽžāŽ˛āŽ¤ā¯āŽ¤āŽŋāŽ˛ā¯ āŽŽāŽŋāŽ• āŽŽā¯āŽ•ā¯āŽ•āŽŋāŽ¯ āŽ‡āŽŖā¯ˆāŽ•ā¯‹āŽĒā¯āŽĒā¯ āŽĩāŽŋāŽ¤āŽŋāŽŽā¯āŽąā¯ˆāŽ•āŽŗā¯ˆ āŽ‰āŽŖā¯āŽŸāŽžāŽ•ā¯āŽ•ā¯āŽ•āŽŋāŽąāŽ¤ā¯.

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

āŽ¤āŽŽā¯āŽŽāŽžāŽ¤āŽžāŽ¸āŽ™ā¯ āŽ¨āŽžāŽŽ āŽ¤āŽŽā¯āŽŽāŽž āŽĒāŽ°āŽŋāŽ¯āŽžāŽ¯āŽ™ā¯ āŽ¤ā¯†āŽšāŽ¸ā¯āŽ¸āŽ¸ā¯āŽ¸āŽžāŽŽāŽŋ, āŽ¯ā¯†āŽŠ āŽ¸āŽŽā¯āŽŽāŽ™ā¯āŽ•āŽžāŽ¤ā¯†āŽž āŽ†āŽ°āŽŋāŽ¯āŽ¸āŽžāŽĩāŽ•ā¯†āŽž āŽ†āŽ•āŽŠā¯āŽ•āŽŽāŽžāŽ•ā¯†āŽž āŽ…āŽ¤ā¯āŽ¤āŽŠāŽžāŽĩ āŽ…āŽ¤ā¯āŽ¤āŽžāŽŠāŽ™ā¯ āŽĒā¯āŽ¯āŽž-āŽ•āŽ°ā¯†āŽ¯ā¯āŽ¯: ‘āŽ•āŽŋāŽŠā¯āŽŠ-āŽ¨āŽŋāŽ°āŽ¯ā¯†āŽž-āŽŽāŽŋ-āŽ•āŽŋāŽŠā¯āŽŠ-āŽ¤āŽŋāŽ°ā¯āŽšā¯āŽšāŽžāŽŠ-āŽ¯ā¯†āŽžāŽŠāŽŋ āŽ•āŽŋāŽŠā¯āŽŠ-āŽĒā¯†āŽ¤ā¯āŽ¤āŽŋāŽĩāŽŋāŽ¸āŽ¯ā¯†āŽž āŽ•āŽŋāŽŠā¯’āŽ…āŽĒāŽžāŽ¯ āŽ¤ā¯āŽ•ā¯āŽ•āŽ¤āŽŋ-āŽĩāŽŋāŽŠāŽŋāŽĒāŽžāŽ¤ā¯†āŽž, āŽ¸ā¯‡āŽžāŽ¤āŽžāŽĒāŽŠā¯āŽŠā¯†āŽž-āŽšāŽŽāŽ¸ā¯āŽŽāŽŋ āŽ…āŽĩāŽŋāŽŠāŽŋāŽĒāŽžāŽ¤ā¯†āŽž-āŽ¤āŽŽā¯āŽŽā¯†āŽž āŽ¨āŽŋāŽ¯āŽ¤ā¯†āŽž āŽ¸āŽŽā¯āŽĒā¯‡āŽžāŽ¤āŽŋ-āŽĒāŽ°āŽžāŽ¯āŽŠā¯†āŽž’āŽ¤āŽŋ?

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.

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.

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, ujuppaṭipanno bhagavato sāvakasaṅgho,
ÃąÄyappaáš­ipanno bhagavato sāvakasaṅgho, sāmÄĢcippaáš­ipanno bhagavato
sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha 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, yadidaṃ cattāro satipaṭṭhānā. 

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

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 ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. 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 paccupaṭṭhitā 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 naṃ pajānāti. 

B. Section on postures

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

Iti 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 kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
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 paccupaṭṭhitā 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
vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ
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 kāyaṃ, uddhaṃ
pādatalā adho kesa¡matthakā, taca¡pariyantaᚃ pÅĢraᚃ nānappakārassa
asucino paccavekkhati: ‘Atthi imasmiṃ 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 kheḷo 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 paccupaṭṭhitā 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 kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ 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 kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
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 kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
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
chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā
khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā
khajjamānaᚃ dÄĢpÄĢhi vā khajjamānaᚃ siṅgālehi vā khajjamānaᚃ vividhehi vā
pāṇaka·jātehi khajjamānaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ 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 kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
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
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ sa·maṃsa·lohitaṃ nhāru·sambandhaṃ, 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 paccupaṭṭhitā 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
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ ni·maṃsa·lohita·makkhitaṃ
nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ 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 kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
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
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ apagata·maṃsa·lohitaṃ nhāru·sambandhaṃ, 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 paccupaṭṭhitā 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 kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
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
chaḍḍitaṃ aṭṭhikāni setāni saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ
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

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