17113 THURSDAY LESSON 807 Former US president Bill Clinton turns to Buddhism
MAY BILL CLINTON BE EVER HAPPY, WELL AND SECURE !
MAY HE LIVE LONG !
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY !
MAY HE EVER HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING !
Former US president Bill Clinton turns to Buddhism
http://www.thebuddhism.net/2013/01/10/bill-clinton-turns-to-the-art-of-buddhist-meditation/
According to thebuddhism.net
news site, in an article dated January 10th, 2013, former US president
Bill Clinton has hired his own personal Buddhist monk to teach him how
to properly meditate. Bill is learning to meditate and has reportedly turned to a vegan diet as well.
All this change has apparently been influenced by his recent heart
scare where in February 2004 when he was rushed to Columbia Presbyterian
Hospital in New York City because he started experiencing some awful
chest pains. At that time, he had to have two coronary stents put into
his heart and a few months later, in September, he had to undergo
quadruple bypass heart surgery. In 2010 he then had a clogged artery
that the surgeons had to reopen which was his second heart operation in
five years.
He says that learning meditation helps him to relax,
which apparently stress is supposedly one of the biggest contributors
to this heart condition. He travels a lot and his job is highly
stressful, learning to meditate he learns to relax and says he is doing
much better after his two life changing decisions. He reportedly also
has a favorite mantra that he loves to chant when things get hectic and
says that is really does help him to relax and think more clearer. He
used to eat a lot of fast food apparently according to the news reports,
but now he has decided to give up all that and replace it with a lot of
fruits and vegetables with the occasional fish! Outstanding I say, we
need more govt. officials turning to healthy ways of life and Buddhist
meditations to relax and maybe our country would start looking up.
Clinton doing his job as US ambassador
Photo credit:
http://www.thebuddhism.net/2013/01/10/bill-clinton-turns-to-the-art-of-buddhist-meditation/
As 2010 and 2011
taught us, Buddhist meditation and healthier diets are starting to make
a trend with everyone. More and more people are seeing the benefits
that come from a life of relaxing meditation and eating healthier and
changing their lives. From Tiger Woods to Steve Jobs
(RIP) Buddhism is beginning to be seen in some very high places. It is
true meditation has a lifetime of relaxation and peace as well as health
with it. Everyone could benefit from the changes that Mr. Clinton has
made, and good for him. If you are interested in learning the art of
Buddhist meditation there are some great Kindle books here that are recommended for beginners.
Source : http://www.examiner.com/article/former-us-president-bill-clinton-turns-to-buddhism
Ashwin JangamBangalore
MahÄsatipaį¹į¹hÄna Sutta-This sutta is widely considered as a fundamental reference for meditation practice.Bill Clinton could earnestly practice this meditation practice which is in Buddha’s own words. Section on the Truths- Exposition of Path of Truth & The benefits of practicing the Fixing the attention, earnest meditation
from FREE ONLINE eNÄlÄndÄ Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org
I. Observation of KÄya
I.Fixing the attention, earnest meditation
A. Section on ÄnÄpÄna
A.Section on the Basis of action. This term is applied to certain
religious exercises or meditations, by means of which samÄdhi, jhÄna and
the four Paths are attained. Each of these is based on a certain
formula or rite, also called kammaį¹į¹hÄnaį¹
B. Section on postures
B.Section on Way of deportment. There are four iriyÄpathas or postures, viz. walking, standing sitting, lying down.
C. Section on sampajaƱƱa
C.Section on Knowing, understanding, conscious.
D. Section on repulsiveness
D.Section on To expect, await, desire
E. Section on the Elements
E.Section on Primary or elementary substance; principle, element,
material; a property of a primary substance, as colour, taste, sound; an
organ of sense; a bodily principle or humour of which there are three,
phlegm, wind and bile; a constituent of the body, as flesh, blood,
bones; the remains of a body after cremation; a sacred relic; a fossil; a
metal
F. Section on the nine charnel grounds
A. Section on the NÄ«varaį¹as
B. Section on the Khandhas
C. Section on the Sense Spheres
D. Section on the Bojjhaį¹
gas
E. Section on the Truths
E1. Exposition of Dukkhasacca
E2. Exposition of Samudayasacca
E3. Exposition of Nirodhasacca
E4. Exposition of Maggasacca
Thus have I heard:
On one occasion, the BhagavÄ was staying among the Kurus at KammÄsadhamma, a market town of the Kurus. There, he addressed the bhikkhus:
ā Bhikkhus.
ā
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 ( Cessation of suffering- Nibbaį¹a (Ultimate goal for eternal bliss), the attainment of the right way, the realization of NibbÄna (Ultimate goal for eternal bliss), that is to say the four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation).
Which four? Here, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body), ÄtÄpÄ« sampajÄno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious) satimÄ (Of retentive memory or active mind/ thoughtful/ reflecting) having given up abhijjhÄ-domanassa (Covetousness) towards the world. He dwells observing vedanÄ in vedanÄ (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) ÄtÄpÄ« sampajÄno( Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimÄ(Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhÄ-domanassa ( Covetousness) towards the world. He dwells observing citta in citta (The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention), ÄtÄpÄ« sampajÄno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimÄ (Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhÄ-domanassa (Covetousness) towards the world. He dwells observing dhammaĀ·s in dhammaĀ·s (and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) ÄtÄpÄ« sampajÄno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimÄ (Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhÄ-domanassa (Covetousness) towards the world.
I. KÄyÄnupassanÄ (Fixing the attention, earnest meditation)
religious exercises or meditations, by means of which samÄdhi (Agreement, peace, reconciliation; tranquillity, self-concentration, calm), jhÄna (Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance) and
the four Paths are attained. Each of these is based on a certain
formula or rite, also called kammaį¹į¹hÄnaį¹)
And how, bhikkhus, does a bhikkhu dwell observing kÄya in kÄya
(the body in the threshold of the body)? 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 kÄya (body) upright, and setting sati parimukhaį¹ (Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness In front, before). Being
thus sato (Recollecting, mindful, attentive, thoughtful, conscious)he breathes in, being thus sato (Recollecting, mindful, attentive, thoughtful, conscious) 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 kÄya (body), I will breathe in’; he trains
himself: ‘feeling the whole kÄya (body), I will breathe out’; he trains
himself: ‘calming down the kÄya-saį¹
khÄras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own) , I will breathe in’; he trains
himself: ‘calming down the kÄya-saį¹
khÄras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe out’.
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 kÄya (body), I will breathe in’; he trains
himself: ‘feeling the whole kÄya (body), I will breathe out’; he trains
himself: ‘calming down the kÄya-saį¹
khÄras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe in’; he trains
himself: ‘calming down the kÄya-saį¹
khÄras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe out’.
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body) internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
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 kÄya (body) is disposed, he understands it accordingly.
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body)internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
Furthermore, bhikkhus, a bhikkhu, while approaching and while departing,
acts with sampajaƱƱa (
Consciousness, intelligence), while looking ahead and while looking around, he
acts with sampajaƱƱa (Consciousness, intelligence), while bending and while stretching, he acts with
sampajaƱƱa (Consciousness, intelligence), while wearing the robes and the upper robe and while
carrying the bowl, he acts with sampajaƱƱa (Consciousness, intelligence), while eating, while
drinking, while chewing, while tasting, he acts with sampajaƱƱa (Consciousness, intelligence), while
attending to the business of defecating and urinating, he acts with
sampajaƱƱa (Consciousness, intelligence), while walking, while standing, while sitting, while
sleeping, while being awake, while talking and while being silent, he
acts with sampajaƱƱa (Consciousness, intelligence).
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body)internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
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 kÄya (body),
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.”
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 kÄya (body),
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.”
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body)internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
Furthermore, bhikkhus, a bhikkhu reflects on this very kÄya (body), however it is placed, however it is disposed: “In this kÄya (body), there is the earth element, the water element, the fire element and the air element.”
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 kÄya (body), however it is placed, however it is disposed: “In this kÄya (body), there is the earth element, the water element, the fire element and the air element.”
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body)internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
(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 kÄya (body): “This kÄya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body)internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
(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 kÄya (body): “This kÄya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body)internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
(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 kÄya (body): “This kÄya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body)internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
(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 kÄya (body): “This kÄya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body)internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
(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 kÄya (body): “This kÄya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body)internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
(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 kÄya (body): “This kÄya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body)internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
(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 kÄya (body): “This kÄya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body)internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
(8)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, heaped up bones over a year old, he
considers this very kÄya (body): “This kÄya (body) also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body)internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, rotten bones reduced to powder, he
considers this very kÄya (body): “This kÄya (body)also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya (the body in the threshold of the body)internally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) externally, or he dwells observing kÄya in kÄya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kÄya (body), or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kÄya (body); or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya (the body in the threshold of the body).
II. Observation of VedanÄ (Feeling/ sensation/ perception; pain/suffering)
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanÄ in vedanÄ (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering)?
Here, bhikkhus, a bhikkhu, experiencing a sukha vedanÄ(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering), undersands: “I am experiencing a sukha vedanÄ(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering),”; experiencing a dukkha vedanÄ(Cessation of suffering, nibbÄį¹a(ultimate goal for Eternal Bliss Feeling, sensation, perception; pain, suffering)), undersands: “I am experiencing a dukkha vedanÄ(Cessation of suffering, nibbÄį¹a(ultimate goal for Eternal Bliss Feeling, sensation, perception; pain, suffering))“; experiencing an adukkham-asukhÄ vedanÄ(ndifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering), undersands: “I am experiencing a adukkham-asukhÄ vedanÄ(ndifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering)”; experiencing a sukha vedanÄ sÄmisa(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Having food), undersands: “I am experiencing a sukha vedanÄ sÄmisa((Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Having food)“; experiencing a sukha vedanÄ nirÄmisa(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pureĀof doctrine), undersands: “I am experiencing a sukha vedanÄ nirÄmisa(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pureĀof doctrine)“; experiencing a dukkha vedanÄ sÄmisa(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Having food), undersands: “I am experiencing a dukkha vedanÄ sÄmisa(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Having food)“; experiencing a dukkha vedanÄ nirÄmisa(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pureĀof doctrine)), undersands: “I am experiencing a dukkha vedanÄ nirÄmisa(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pureĀof doctrine))”; experiencing an adukkham-asukhÄ vedanÄ sÄmisa(Indifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering Having food), undersands: “I am experiencing a adukkham-asukhÄ vedanÄ sÄmisa(Indifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering Having food)”; experiencing an adukkham-asukhÄ vedanÄ nirÄmisa(Indifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pureĀof doctrine), undersands: “I am experiencing a adukkham-asukhÄ vedanÄ nirÄmisa(Indifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering Free from worldly taint, disinterested, pureĀof doctrine)“.
Thus he dwells observing vedanÄ in vedanÄ (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) internally, or he dwells observing vedanÄ in vedanÄ (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) externally, or he dwells observing vedanÄ in vedanÄ (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens) in vedanÄ (Feeling/ sensation/ perception; pain/suffering), or he dwells observing the passing away of phenomena(sapindus detergens) in vedanÄ (Feeling/ sensation/ perception; pain/suffering), or he dwells observing the samudaya and passing away of phenomena(sapindus detergens) in vedanÄ (Feeling/ sensation/ perception; pain/suffering); or else, [realizing:] “this is vedanÄ (Feeling/ sensation/ perception; pain/suffering)!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) is present in him, just to the extent of mere ƱÄį¹a(Knowledge) and mere paį¹issati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanÄ in vedanÄ (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering).
III. Observation of Citta(The heart; the mind; a thought, an idea; will/ intention)
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta (The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention)?
Here, bhikkhus, a bhikkhu understands citta(The heart; the mind; a thought, an idea; will, intention) with rÄga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust) as “citta(The heart; the mind; a thought, an idea; will, intention) with rÄga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) without rÄga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust) as “citta(The heart; the mind; a thought, an idea; will, intention) without rÄga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) with dosa(Skillied, expert, wise) as “citta(The heart; the mind; a thought, an idea; will, intention) with dosa(Skillied, expert, wise)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) without dosa(Skillied, expert, wise) as “citta(The heart; the mind; a thought, an idea; will, intention) without dosa(Skillied, expert, wise)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) with moha(Infatuated, deluded) as “citta(The heart; the mind; a thought, an idea; will, intention) with moha(Infatuated, deluded)“, or he understands citta(The heart; the mind; a thought, an idea; will, intention) without moha(Infatuated, deluded) as “citta(The heart; the mind; a thought, an idea; will, intention) without moha(Infatuated, deluded)“, or he understands a collected citta(The heart; the mind; a thought, an idea; will, intention) as “a collected citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands a scattered citta(The heart; the mind; a thought, an idea; will, intention) as “a scattered citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an expanded citta(The heart; the mind; a thought, an idea; will, intention) as “an expanded citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an unexpanded citta(The heart; the mind; a thought, an idea; will, intention) as “an unexpanded citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands a surpassable citta(The heart; the mind; a thought, an idea; will, intention) as “a surpassable citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an unsurpassable citta(The heart; the mind; a thought, an idea; will, intention) as “an unsurpassable citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands a settled citta(The heart; the mind; a thought, an idea; will, intention) as “a settled citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an unsettled citta(The heart; the mind; a thought, an idea; will, intention) as “an unsettled citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands a liberated citta(The heart; the mind; a thought, an idea; will, intention) as “a liberated citta(The heart; the mind; a thought, an idea; will, intention)“, or he understands an unliberated citta(The heart; the mind; a thought, an idea; will, intention) as “an unliberated citta(The heart; the mind; a thought, an idea; will, intention)“.
Thus he dwells observing citta in citta(The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention) internally, or he dwells observing citta in citta(The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention) externally, or he dwells observing citta in citta(The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens)in citta(The heart; the mind; a thought, an idea; will/ intention), or he dwells observing the passing away of phenomena(sapindus detergens) in citta(The heart; the mind; a thought, an idea; will/ intention), or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away ofphenomena(sapindus detergens) in citta(The heart; the mind; a thought, an idea; will/ intention); or else, [realizing:] “this is citta(The heart; the mind; a thought, an idea; will/ intention)!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) is present in him, just to the extent of mere ƱÄį¹a(Knowledge) and mere paį¹issati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing citta in citta(The heart; the mind; a thought, an idea; will/ intention) .
IV. Observation of Dhammasand (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas (and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) ? Here, bhikkhus, a bhikkhu dwells observing dhammas in dhammas (and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five nÄ«varaį¹as( Obstacle, hindrance). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas (and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five nÄ«varaį¹as( Obstacle, hindrance)?
Here, bhikkhus, a bhikkhu, there being kÄmacchanda(Wish for sensual enjoyment) present within, understands: “there is kÄmacchanda(Wish for sensual enjoyment) within me”; there not being kÄmacchanda(Wish for sensual enjoyment) present within, he understands: “there is no kÄmacchanda(Wish for sensual enjoyment) within me”; he understands how the unarisen kÄmacchanda(Wish for sensual enjoyment) comes to arise; he understands how the arisen kÄmacchanda(Wish for sensual enjoyment) is abandoned; and he understands how the abandoned kÄmacchanda(Wish for sensual enjoyment) does not come to arise in the future.
Here, bhikkhus, a bhikkhu, there being byÄpÄda(Wish to injure, malevolence, hatred, fury) present within, understands: “there is byÄpÄda(Wish to injure, malevolence, hatred, fury) within me”; there not being byÄpÄda(Wish to injure, malevolence, hatred, fury) present within, he understands: “there is no byÄpÄda(Wish to injure, malevolence, hatred, fury) within me”; he understands how the unarisen byÄpÄda(Wish to injure, malevolence, hatred, fury) comes to arise; he understands how the arisen byÄpÄda(Wish to injure, malevolence, hatred, fury) is abandoned; and he understands how the abandoned byÄpÄda(Wish to injure, malevolence, hatred, fury) does not come to arise in the future.
Here, bhikkhus, a bhikkhu, there being thÄ«namiddhÄ(Idleness, sloth, dullness) present within, understands: “there is thÄ«namiddhÄ(Idleness, sloth, dullness) within me”; there not being thÄ«namiddhÄ(Idleness, sloth, dullness) present within, he understands: “there is no thÄ«namiddhÄ(Idleness, sloth, dullness) within me”; he understands how the unarisen thÄ«namiddhÄ(Idleness, sloth, dullness) comes to arise; he understands how the arisen thÄ«namiddhÄ(Idleness, sloth, dullness) is abandoned; and he understands how the abandoned thÄ«namiddhÄ(Idleness, sloth, dullness) does not come to arise in the future.
Here, bhikkhus, a bhikkhu, there being uddhacca-kukkucca(Being puffed up, vanity, pride) present within, understands: “there is uddhacca-kukkucca(Being puffed up, vanity, pride) within me”; there not being uddhacca-kukkucca(Being puffed up, vanity, pride) present within, he understands: “there is no uddhacca-kukkucca(Being puffed up, vanity, pride) within me”; he understands how the unarisen uddhacca-kukkucca(Being puffed up, vanity, pride) comes to arise; he understands how the arisen uddhacca-kukkucca(Being puffed up, vanity, pride) is abandoned; and he understands how the abandoned uddhacca-kukkucca(Being puffed up, vanity, pride) does not come to arise in the future.
Here, bhikkhus, a bhikkhu, there being vicikicchÄ(Doubt, uncertainty) present within, understands: “there is vicikicchÄ(Doubt, uncertainty) within me”; there not being vicikicchÄ(Doubt, uncertainty) present within, he understands: “there is no vicikicchÄ(Doubt, uncertainty) within me”; he understands how the unarisen vicikicchÄ(Doubt, uncertainty) comes to arise; he understands how the arisen vicikicchÄ(Doubt, uncertainty) is abandoned; and he understands how the abandoned vicikicchÄ(Doubt, uncertainty) does not come to arise in the future.
Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) ) internally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) ) externally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) ) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens) in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion), or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion); or else, [realizing:] “these are dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) i is present in him, just to the extent of mere ƱÄį¹a(Knowledge) and mere paį¹issati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion), with reference to the five nÄ«varaį¹as( Obstacle, hindrance).
And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five khandhas(own). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five khandhas(own)?
Here, bhikkhus, a bhikkhu [discerns]: “such is rÅ«pa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of rÅ«pa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), such is the passing away of rÅ«pa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic); such is vedanÄ (Feeling/ sensation/ perception; pain/suffering), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of vedanÄ (Feeling/ sensation/ perception; pain/suffering), such is the passing away of vedanÄ (Feeling/ sensation/ perception; pain/suffering); such is saƱƱÄ(Sense, consciousness, perception; intellect, thought; sign, gesture; name), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of saƱƱÄ(Sense, consciousness, perception; intellect, thought; sign, gesture; name), such is the passing away of saƱƱÄ(Sense, consciousness, perception; intellect, thought; sign, gesture; name); such is saį¹ khÄra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of saį¹ khÄra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas), such is the passing away of saį¹ khÄra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas); such is viƱƱÄį¹a(Intelligence, knowledge; consciousness; thought, mind), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of viƱƱÄį¹a(Intelligence, knowledge; consciousness; thought, mind), such is the passing away of viƱƱÄį¹a(Intelligence, knowledge; consciousness; thought, mind)“.
Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five khandhas(own). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the five khandhas(own)?
And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the six internal and external Äyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the six internal and external Äyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin)?
Here, bhikkhus, a bhikkhu understands cakkhu( and (cakkhum)The eye; insight, perception; supernatural insight or knowledge), he understands rÅ«pa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), he understands the saį¹yojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saį¹yojana(Bond, attachment) comes to arise, he understands how the arisen saį¹yojana(Bond, attachment) is abandoned, and he understands how the abandoned saį¹yojana(Bond, attachment) does not come to arise in the future.
He understands sota(The ear or organ of hearing), he understands sadda(Making a noise), he understands the saį¹yojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saį¹yojana(Bond, attachment) comes to arise, he understands how the arisen saį¹yojana(Bond, attachment) is abandoned, and he understands how the abandoned saį¹yojana(Bond, attachment) does not come to arise in the future.
He understands ghÄna( The nose, the organ of smell), he understands gandha(Perfumed chamber. Any private chamber devoted to the
use of the Buddha was called gandhakuį¹Ä«, but especially the room he
always occupied at SÄvatthi.), he understands the saį¹yojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saį¹yojana(Bond, attachment) comes to arise, he understands how the arisen saį¹yojana(Bond, attachment) is abandoned, and he understands how the abandoned saį¹yojana(Bond, attachment) does not come to arise in the future.
He understands jivha(The tongue), he understands rasa(A cook), he understands the saį¹yojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saį¹yojana(Bond, attachment) comes to arise, he understands how the arisen saį¹yojana(Bond, attachment) is abandoned, and he understands how the abandoned saį¹yojana(Bond, attachment) does not come to arise in the future.
He understands kÄya(Referring to the body), he understands phoį¹į¹habba( A swelling, boil, tumour), he understands the saį¹yojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saį¹yojana(Bond, attachment) comes to arise, he understands how the arisen saį¹yojana(Bond, attachment) is abandoned, and he understands how the abandoned saį¹yojana(Bond, attachment) does not come to arise in the future.
He understands mana( and (manaį¹)The mind, the intellect, the thoughts, the heart), he understands dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) , he understands the saį¹yojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saį¹yojana(Bond, attachment) comes to arise, he understands how the arisen saį¹yojana(Bond, attachment) is abandoned, and he understands how the abandoned saį¹yojana(Bond, attachment) does not come to arise in the future.
Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) internally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) externally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) of phenomena(sapindus detergens) in dhammas, or he dwells observing the passing away of phenomena(sapindus detergens) in dhammas, or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion); or else, [realizing:] “these are dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion), with reference to the six internal and external Äyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin).
And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the seven bojjhaį¹
gas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the seven bojjhaį¹
gas(Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha)?
Here, bhikkhus, a bhikkhu, there being the sati sambojjhaį¹
ga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) present within, understands: “there is the sati sambojjhaį¹
ga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the sati sambojjhaį¹
ga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no sati sambojjhaį¹
ga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen sati sambojjhaį¹
ga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen sati sambojjhaį¹
ga(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the dhammavicaya sambojjhaį¹
ga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the dhammavicaya sambojjhaį¹
ga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the dhammavicaya sambojjhaį¹
ga present within, he understands: “there is no dhammavicaya sambojjhaį¹
ga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen dhammavicaya sambojjhaį¹
ga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen dhammavicaya sambojjhaį¹
ga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the vÄ«riya sambojjhaį¹
ga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is the vÄ«riya sambojjhaį¹
ga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the vÄ«riya sambojjhaį¹
ga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no vÄ«riya sambojjhaį¹
ga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen vÄ«riya sambojjhaį¹
ga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen vÄ«riya sambojjhaį¹
ga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the pÄ«ti sambojjhaį¹
ga(Drinking as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the pÄ«ti sambojjhaį¹
ga(Drinking as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the pÄ«ti sambojjhaį¹
ga(Drinking as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no pÄ«ti sambojjhaį¹
ga(Drinking as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen pÄ«ti sambojjhaį¹
ga(Drinking as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen pÄ«ti sambojjhaį¹
ga(Drinking as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the passaddhi(Calming down, calmness, repose, tranquillity sambojjhaį¹
ga as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the passaddhi sambojjhaį¹
ga(Calming down, calmness, repose, tranquillity sambojjhaį¹
ga as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the passaddhi sambojjhaį¹
ga(Calming down, calmness, repose, tranquillity sambojjhaį¹
ga as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no passaddhi sambojjhaį¹
ga(Calming down, calmness, repose, tranquillity sambojjhaį¹
ga as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen passaddhi sambojjhaį¹
ga(Calming down, calmness, repose, tranquillity sambojjhaį¹
ga as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen passaddhi sambojjhaį¹
ga(Calming down, calmness, repose, tranquillity sambojjhaį¹
ga as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the samÄdhi sambojjhaį¹
ga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the samÄdhi sambojjhaį¹
ga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the samÄdhi sambojjhaį¹
ga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no samÄdhi sambojjhaį¹
ga within me”; he understands how the unarisen samÄdhi sambojjhaį¹
ga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen samÄdhi sambojjhaį¹
ga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the upekkhÄ sambojjhaį¹
ga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the upekkhÄ sambojjhaį¹
ga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the upekkhÄ sambojjhaį¹
ga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no upekkhÄ sambojjhaį¹
ga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen upekkhÄ sambojjhaį¹
ga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen upekkhÄ sambojjhaį¹
ga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) internally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) externally, or he dwells observing dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) of phenomena in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion), or he dwells observing the passing away of phenomena in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion), or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena(sapindus detergens) in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion); or else, [realizing:] “these are dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)!” sati( Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) is present in him, just to the extent of mere ƱÄį¹a(Knowledge) and mere paį¹issati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) , with reference to the seven bojjhaį¹
gas(Member or constituent of bodhi, there are seven bojjhaį¹
gas or requisites for attaining the supreme knowledge of a buddha).
And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the four ariyaĀ·saccas (
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) with reference to the four ariyaĀ·saccas (Sublime truth, Noble truths)?
E1. Exposition of Dukkhasacca (Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))
And what, bhikkhus, is the dukkha ariyasacca (Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))? JÄti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) is dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), aging is dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth) (sickness is dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth)) maraį¹a(Dying, death) is dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), sorrow, lamentation, dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), domanassa(Dejection, gloom, melancholy) and distress is dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), association with what is disliked is dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), dissociation from what is liked is dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), not to get what one wants is dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth); in short, the five upÄdÄnaĀ·kĀ·khandhas(Firewood, fuel; clinging to existence, attachment) are dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth).
And what, bhikkhus, is jÄti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety)? For the various beings in the various classes of beings, jÄti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety), the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas(own), the acquisition of the Äyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin). This, bhikkhus, is called jÄti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).
And what, bhikkhus, is jarÄ(Old age, decrepitude, decay)? For the various beings in the various classes of beings, jarÄ(Old age, decrepitude, decay),
the state of being decayed, of having broken [teeth], of having grey
hair, of being wrinkled, the decline of vitality, the decay of the indriyas( Restraint or subjugation of the senses): this, bhikkhus, is called jarÄ(Old age, decrepitude, decay).
And what, bhikkhus, is maraį¹a(Dying, death)?
For the various beings in the various classes of beings, the decease,
the state of shifting [out of existence], the break up, the
disappearance, the death, maraį¹a(Dying, death), the passing away, the break up of the khandhas(own), the laying down of the corpse: this, bhikkhus, is called maraį¹a(Dying, death).
And what, bhikkhus, is sorrow? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)), the sorrrow, the mourning, the state of grief, the inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.
And what, bhikkhus, is lamentation? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)),
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.
And what, bhikkhus, is dukkhaCessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)? Whatever, bhikkhus, bodily dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss), bodily unpleasantness, dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) engendered by bodily contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss).
And what, bhikkhus, is domanassa(Dejection, gloom, melancholy)? Whatever, bhikkhus, mental dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss),, mental unpleasantness, dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss), engendered by mental contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called domanassa(Dejection, gloom, melancholy).
And what, bhikkhus, is despair? In one, bhikkhus, associated with various kinds of misfortune, touched by various kinds of dukkha dhammas(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)),, the trouble, the despair, the state of being in trouble, the state of being in despair: this, bhikkhus, is called despair.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)
of being associated with what is disagreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are unpleasing, not enjoyable, unpleasant, or else those who
desire one’s disadvantage, those who desire one’s loss, those who desire
one’s discomfort, those who desire one’s non-liberation from
attachment, meeting, being associated, being together, encountering
them: this, bhikkhus, is called the dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) of being associated with what is disagreeable.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)
of being dissociated from what is agreeable? Here, as to the forms,
sounds, tastes, smells, bodily phenomena and mental phenomena there are
which are pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) of being dissociated from what is agreeable.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)
of not getting what one wants? In beings, bhikkhus, having the
characteristic of being born, such a wish arises: “oh really, may there
not be jÄti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) for us, and really, may we not come to jÄti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be jarÄ(Old age, decrepitude, decay) for us, and really, may we not come to jarÄ(Old age, decrepitude, decay).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting sick, such a
wish arises: “oh really, may there not be sickness for us, and really,
may we not come to sickness.” But this is not to be achieved by wishing.
This is the dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraį¹a(Dying, death) for us, and really, may we not come to maraį¹a(Dying, death).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of sorrow, lamentation, dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss), domanassa and distress, such a wish arises: “oh really, may there not be sorrow, lamentation, dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress for us, and really, may we not come to sorrow, lamentation, dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss), domanassa(Dejection, gloom, melancholy) and distress.” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) of not getting what one wants.
And what, bhikkhus, are in short the five upÄdÄnakkhandhas (Firewood, fuel; clinging to existence, attachment)? They are: the rÅ«pa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic) upÄdÄnakkhandha (Firewood, fuel; clinging to existence, attachment), the vedanÄ(Feeling, sensation, perception; pain, suffering) upÄdÄnakkhandha(Firewood, fuel; clinging to existence, attachment), the saƱƱÄ( Sense, consciousness, perception; intellect, thought; sign, gesture; name) upÄdÄnakkhandha(Firewood, fuel; clinging to existence, attachment), the saį¹
khÄra( Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas) upÄdÄnakkhandha (Firewood, fuel; clinging to existence, attachment), the viƱƱÄį¹a( Intelligence, knowledge; consciousness; thought, mind) upÄdÄnakkhandha (Firewood, fuel; clinging to existence, attachment). These are called in short, bhikkhus, the five upÄdÄnakkhandhas (Firewood, fuel; clinging to existence, attachment).
This is called, bhikkhus, the dukkha ariyasacca (Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))
E2. Exposition of Samudayasacca
And what, bhikkhus, is the dukkha-samudaya ariyasacca( Cessation of suffering, nibbÄį¹a(Ultimate Goal of Eternal Bliss)Sublime truth, Noble truth)? It is this taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kÄma-taį¹hÄ(Fond or desirous of sensual pleasure), bhava-taį¹hÄ( Lord, Sir) and vibhava-taį¹hÄ(Power, prosperity, majesty, splendour; property, wealth). But this taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence),
bhikkhus, when arising, where does it arise, and when settling
[itself], where does it settle? In that in the world which seems
pleasant and agreeable, that is where taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, where when settling, it settles.
And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The ear in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The nose in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The tongue in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. KÄya(Referring to the body) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Mana(and (manaį¹)The mind, the intellect, the thoughts, the heart) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
Visible forms in the world are pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Sounds in the world are pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Smells in the world are pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Tastes in the world are pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Bodily phenomena in the world are pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world are pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The eye-viƱƱÄį¹a(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The ear-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The nose-viƱƱÄį¹a(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The tongue-viƱƱÄį¹a(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. KÄya-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Mana-viƱƱÄį¹a(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The eye-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The ear-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The nose-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The tongue-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. KÄya-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Mana-samphassa in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The vedanÄ born of eye-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanÄ born of ear-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanÄ born of nose-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanÄ born of tongue-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanÄ born of kÄya-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanÄ born of mana-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The saƱƱÄ( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of visible forms in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saĆ±Ć±Ä of sounds in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saƱƱÄ( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of smells in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saƱƱÄ( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of tastes in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saƱƱÄ( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saƱƱÄ( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of Dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The intention [related to] visible forms in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence),
when arising, arises, there when settling, it settles. The intention
[related to] sounds in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence),
when arising, arises, there when settling, it settles. The intention
[related to] smells in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence),
when arising, arises, there when settling, it settles. The intention
[related to] tastes in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence),
when arising, arises, there when settling, it settles. The intention
[related to] bodily phenomena in the world is pleasant and agreeable,
there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The intention [related to] dhammas in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) for visible forms in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) for sounds in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) for smells in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) for tastes in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) for bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) for dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The vitakka(Reasoning) of visible forms in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of sounds in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of smells in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of tastes in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vitakka(Reasoning) of dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
E3. Exposition of annihilation
And what, bhikkhus, is the dukkha-samudaya ariyasacca(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) Sublime truth, Noble truth)? It is this taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kÄma-taį¹hÄ(Fond or desirous of sensual pleasure), bhava-taį¹hÄ(Lord, Sir) and vibhava-taį¹hÄ( Power, prosperity, majesty, splendour; property, wealth). But this taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence),
bhikkhus, when abandoned, where is it abandoned, and when ceasing,
where does it cease? In that in the world which seems pleasant and
agreeable, that is where taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, where when ceasing, it ceases.
And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The ear in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The nose in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The tongue in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. KÄya in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Mana( and (manaį¹)The mind, the intellect, the thoughts, the heart) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
Visible forms in the world are pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Sounds in the world are pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Smells in the world are pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Tastes in the world are pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Bodily phenomena in the world are pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world are pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The eye-viƱƱÄį¹a( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The ear-viƱƱÄį¹a( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The nose-viƱƱÄį¹a( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The tongue-viƱƱÄį¹a( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. KÄya(Referring to the body)(-viƱƱÄį¹a( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Mana( and (manaį¹)The mind, the intellect, the thoughts, the heart)-viƱƱÄį¹a( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The eye-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The ear-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The nose-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The tongue-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. KÄya(Referring to the body)-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Mana( and (manaį¹)The mind, the intellect, the thoughts, the heart)-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The vedanÄ( Feeling, sensation, perception; pain, suffering) born of eye-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ( Feeling, sensation, perception; pain, suffering) born of ear-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ( Feeling, sensation, perception; pain, suffering) born of nose-samphassa in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ( Feeling, sensation, perception; pain, suffering) born of tongue-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ( Feeling, sensation, perception; pain, suffering) born of kÄya(Referring to the body)-samphassa in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ( Feeling, sensation, perception; pain, suffering) born of mana-samphassa(Contact) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The saƱƱÄ(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The saĆ±Ć±Ä of sounds in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The saƱƱÄ(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of smells in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The saƱƱÄ(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of tastes in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The saĆ±Ć±Ä of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The saƱƱÄ(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of Dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
āØ
The intention [related to] visible forms in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence),
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] sounds in the world is pleasant and agreeable,
there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence),
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] smells in the world is pleasant and agreeable,
there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence),
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] tastes in the world is pleasant and agreeable,
there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence),
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] bodily phenomena in the world is pleasant and
agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The intention [related to] dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
āØThe taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) for visible forms in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) for sounds in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) for smells in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) for tastes in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) for bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence) for dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The vitakka( Reasoning) of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka( Reasoning) of sounds in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vitakka( Reasoning) of smells in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vitakka( Reasoning) of tastes in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vitakka( Reasoning) of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vitakka( Reasoning) of dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The vicÄra(One who investigates, a judge) of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra(One who investigates, a judge) of sounds in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra(One who investigates, a judge) of smells in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra(One who investigates, a judge) of tastes in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra(One who investigates, a judge) of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra(One who investigates, a judge) of dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) in the world is pleasant and agreeable, there taį¹hÄ(Lust, desire, human passion. Taį¹hÄ is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paį¹iccasamuppÄda. The three taį¹hÄs are kÄmataį¹hÄ, rÅ«pat., arÅ«pat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. This is called, bhikkhus, the dukkhaĀ·nirodha ariyasacca(Cessation of suffering, nibbÄį¹a(Ultimate Goal fot ZEternal Bliss) Sublime truth, Noble truth.
And what, bhikkhus, is the dukkhaĀ·nirodhaĀ·gÄminÄ« (Cessation of suffering, nibbÄį¹a (ultimate goal of Eternal Bliss)paį¹ipadÄ (Ingress, access, way, step, course, progress,
practice, conduct; the first day of a lunar fortnight, especially that
of the moon’s increase)ariyasacca (Sublime truth, Noble truth)?
And what, bhikkhus, is sammÄdiį¹į¹hi(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhÄto i.e., well preached, sammadaƱƱhÄ,
perfect knowledge)? That, bhikkhus, which is the ƱÄį¹a(Knowledge) of dukkha( Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)), the ƱÄį¹a(Knowledge) of dukkha-samudaya, the ƱÄį¹a(Knowledge) of dukkha-nirodha( Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss)) and the ƱÄį¹a(Knowledge) of dukkha-nirodha-gÄmini paį¹ipada( Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss Step by step, in due order), that is called, bhikkhus, sammÄdiį¹į¹hi(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhÄto i.e., well preached, sammadaƱƱhÄ,
perfect knowledge).
And what, bhikkhus, are sammÄsaį¹
kappas(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)? Those, bhikkhus, which are saį¹
kappas(To will, determine, arrange) of nekkhamma, saį¹
kappas(To will, determine, arrange) of abyÄpÄda, saį¹
kappas(To will, determine, arrange) of avihiį¹sÄ, those are called, bhikkhus, sammÄsaį¹
kappas(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness).
And what, bhikkhus, is sammÄvÄcÄ(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhÄto i.e.,
well preached, sammadaƱƱhÄ, perfect knowledge)? That, bhikkhus, which is abstaining from musÄvÄdÄ(Speaking falsely, lying), abstaining from pisuį¹a vÄcÄ(Backbiting, calumnious, malicious a tale-bearer, informer, traitor Word, saying, speech), abstaining from pharusa vÄcÄ(Harsh, unkind, fierce, savage; rough, rugged; severe, cruel Word, saying, speech), and abstaining from samphappalÄpa(Frivolous talk, idle talk), that is called, bhikkhus, sammÄvÄcÄ(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhÄto i.e.,
well preached, sammadaƱƱhÄ, perfect knowledge).
And what, bhikkhus, is sammÄ-kammanta(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhÄto i.e.,
well preached, sammadaƱƱhÄ, perfect knowledge)? That, bhikkhus, which is abstaining from pÄį¹ÄtipÄta(Killing) , abstaining from adinnÄdÄna(Taking what is not given, appropriation, theft), abstaining from abrahmacariya(Foul-mouthed, scurrilous, obscenely abusive), that is called, bhikkhus, sammÄ-kammanta(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhÄto i.e.,
well preached, sammadaƱƱhÄ, perfect knowledge).
And what, bhikkhus, is sammÄ-ÄjÄ«va(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhÄto i.e.,
well preached, sammadaƱƱhÄ, perfect knowledge)?
Here, bhikkhus, a noble disciple, having abandonned wrong livelihood,
supports his life by right means of livelihood, that is called,
bhikkhus, sammÄ-ÄjÄ«va(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhÄto i.e.,
well preached, sammadaƱƱhÄ, perfect knowledge).
And what, bhikkhus, is sammÄvÄyÄma(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhÄto i.e.,
well preached, sammadaƱƱhÄ, perfect knowledge)? Here, bhikkhus, a bhikkhu generates his chanda( Conversant with the Vedas, a brahmin) for the non-arising of unarisen pÄpaka(Bad, evil, wicked, sinful) and akusala dhammas(Unwholesome action, evil action, bad works, demerit, sin Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) , he exerts himself, rouses his viriya( Strength, vigour, energy, fortitude, effort, exertion; dignity, influence), applies vigorously his citta(The heart; the mind; a thought, an idea; will, intention) and strives; he generates his chanda( Conversant with the Vedas, a brahmin) for the forsaking of arisen pÄpaka(Bad, evil, wicked, sinful) and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta(The heart; the mind; a thought, an idea; will, intention) and strives; he generates his chanda( Conversant with the Vedas, a brahmin) for the arising of unarisen kusala dhammas, he exerts himself, rouses his viriya( Strength, vigour, energy, fortitude, effort, exertion; dignity, influence), applies vigorously his citta(The heart; the mind; a thought, an idea; will, intention) and strives; he generates his chanda( Conversant with the Vedas, a brahmin) for the steadfastness of arisen kusala dhammas,
for their absence of confusion, for their increase, their development,
their cultivation and their completion, he exerts himself, rouses his viriya( Strength, vigour, energy, fortitude, effort, exertion; dignity, influence), applies vigorously his citta(The heart; the mind; a thought, an idea; will, intention) and strives. This is called, bhikkhus, sammÄvÄyÄma(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhÄto i.e.,
well preached, sammadaƱƱhÄ, perfect knowledge).
An what, bhikkhus, is sammÄsati? Here, bhikkhus, a bhikkhu dwells observing kÄya in kÄya(Referring to the body in body), ÄtÄpÄ«(Ardent, zealous, strenuous, active ) sampajÄno(Knowing, understanding, conscious), satimÄ(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhÄ-domanassa(Covetousness) towards the world. He dwells observing vedanÄ in vedanÄ( Feeling, sensation, perception; pain, suffering in Feeling, sensation, perception; pain, suffering), ÄtÄpÄ«(Ardent, zealous, strenuous, active ) sampajÄno(Knowing, understanding, conscious), satimÄ(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhÄ-domanassa(Covetousness) towards the world. He dwells observing citta in citta(The heart; the mind; a thought, an idea; will, intention in The heart; the mind; a thought, an idea; will, intention), ÄtÄpÄ« (Ardent, zealous, strenuous, active )sampajÄno(Knowing, understanding, conscious), satimÄ(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhÄ-domanassa(Covetousness) towards the world. He dwells observing dhammaĀ·s in dhammaĀ·s(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion), ÄtÄpÄ«(Ardent, zealous, strenuous, active ) sampajÄno(Knowing, understanding, conscious), satimÄ(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhÄ-domanassa(Covetousness) towards the world. This is called, bhikkhus, sammÄsati.
And what, bhikkhus, is sammÄsamÄdhi? Here, bhikkhus, a
bhikkhu, detached from kÄma, detached from akusala dhammas, having
entered in the first jhÄna, abides therein, with vitakka and vicÄra,
with pīti and sukha born of detachment. With
the stilling of vitakka-vicÄra, having entered in the second jhÄna, he
abides therein with inner tanquilization, unification of citta, without
vitakka nor vicÄra, with pÄ«ti and sukha born of samÄdhi. And
with indifference towards pīti, he abides in upekkha, sato and
sampajÄno, he experiences in kÄya the sukha which the ariyas describe:
‘one who is equanimous and mindful dwells in [this] sukha’, having
entered in the third jhÄna, he abides therein. Abandoning
sukha and abandoning dukkha, somanassa and domanassa having previously
disappeared, without sukha nor dukkha, with the purity of upekkha and
sati, having entered in the fourth jhÄna, he abides therein. This is called, bhikkhus, sammÄsamÄdhi.
And what, bhikkhus, is sammÄsamÄdhi(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)? Here, bhikkhus, a
bhikkhu, detached from kÄma(Fond or desirous of sensual pleasure), detached from akusala dhammas(Unwholesome action, evil action, bad works, demerit, sin Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion), having
entered in the first jhÄna( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), abides therein, with vitakka(Reasoning) and vicÄra(One who investigates, a judge),
with pīti(Drinking) and sukha( Having a feeling of ease or serenity) born of detachment. With
the stilling of vitakka-vicÄra(Reasoning-One who investigates, a judge), having entered in the second jhÄna( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), he
abides therein with inner tanquilization, unification of citta, withoutvitakka(Reasoning) nor vicÄra(One who investigates, a judge) , with pÄ«ti((Drinking) and sukha born of samÄdhi(Agreement, peace, reconciliation; tranquillity, self-concentration, calm). And
with indifference towards pīti, he abides in upekkha(Resigned, patient), sato(Recollecting, mindful, attentive, thoughtful, conscious) and
sampajÄno(Knowing, understanding, conscious), he experiences in kÄya(Referring to the body) the sukha( Having a feeling of ease or serenity) which the ariyas( Sublime truth, Noble truth) describe:
‘one who is equanimous and mindful dwells in [this] sukha( Having a feeling of ease or serenity)‘, having
entered in the third jhÄna( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), he abides therein. Abandoning
sukha and abandoning dukkha(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss), somanassa(Satisfaction, enjoyment, joy) and domanassa(Dejection, gloom, melancholy) having previously
disappeared, without sukha( Having a feeling of ease or serenity) nor dukkha(Ultimate Goal for Eternal Bliss), with the purity of upekkha(Resigned, patient) and
sati(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness), having entered in the fourth jhÄna( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), he abides therein. This is called, bhikkhus, sammÄsamÄdhi(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness).
This is called, bhikkhus, the dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyasacca(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss) Ingress, access, way, step, course,
progress, practice, conduct; the first day of a lunar fortnight,
especially that of the moon’s increase Sublime truth, Noble truth)).
Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion) internally and externally; he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) of phenomena(sapindus detergens) in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion), or he dwells observing the passing away of phenomena(sapindus detergens) in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion), or he dwells observing the samudaya(Rise, origin, commencement; origination, cause; multitude) and passing away of phenomena in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion); or else, [realizing:] “these are dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)!” sati(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) is present in him, just to the extent of mere ƱÄį¹a(Knowledge) and mere paį¹issati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion in threshold of Name of the first book of the Abhidhamma piį¹aka and (dhammaį¹)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion), with reference to the four ariyaĀ·saccas(Aryan as opposed to milakkha truths).
It is just this ariya (Aryan as opposed to milakkha) aį¹į¹haį¹
gika (Eight divisions or parts; eight qualities) magga (Walking in one of the Four Paths), that is to say sammÄdiį¹į¹hi (The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhÄto i.e., well preached, sammadaƱƱhÄ,
perfect knowledge), sammÄsaį¹
kappo(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness), sammÄvÄcÄ(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhÄto i.e., well preached, sammadaƱƱhÄ,
perfect knowledge), sammÄkammanto(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhÄto i.e., well preached, sammadaƱƱhÄ,
perfect knowledge), sammÄ-ÄjÄ«vo(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhÄto i.e., well preached, sammadaƱƱhÄ,
perfect knowledge), sammÄvÄyÄmo(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhÄto i.e., well preached, sammadaƱƱhÄ,
perfect knowledge), sammÄsati(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) and sammÄsamÄdhi(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness).
For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for seven years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«).
Let alone seven years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for six years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«).
Let alone six years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for five years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«)..
Let alone five years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for four years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«)..
Let alone four years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for three years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«)..
Let alone three years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for two years, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«)..
Let alone two years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for one year, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«)..
Let alone one year, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for seven months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«)..
Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for six months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«)..
Let alone six months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«)..
Let alone five months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for four months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«)..
Let alone four months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for three months, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«)..
Let alone three months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for two months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«)..
Let alone two months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«)..
Let alone one month, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for half a month, one of two results may be expected:
either [perfect] knowledge in visible phenomena, or if there is some
clinging left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«)..
Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation)
in this way for a week, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anÄgÄmita(Fruition of the state of anÄgÄmÄ«).
“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(Cessation of suffering, nibbÄį¹a(Ultimate Goal for Eternal Bliss), the attainment of the right way, the realization of NibbÄna(Extinction; destruction, annihilation; annihilation of
being, nibbÄį¹a(Ultimate Goal for Eternal Bliss); annihilation of human passion, arhatship or final
sanctification), that is to say the four satipaį¹į¹hÄnas(Fixing the attention, earnest meditation).” Thus has it been said, and on the basis of all this has it been said.
Thus spoke the BhagavÄ(Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, SÄkyamuni). Delighted, the bhikkhus welcomed the words of the BhagavÄ(Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, SÄkyamuni).
ÄnÄpÄnassati
The practice of ÄnÄpÄnassati is highly recommended by the
Buddha for all kinds of wholesome purposes. At AN 6.115 it is prescribed
as a remedy to ‘cetasa vikkhepa’ (mental confusion/disorder). At SN 54.8,
it is prescribed for various purposes, among which mastering the 8
jhÄnas and attaining saƱƱÄ-vedayita-nirodhaį¹ (cessation of saĆ±Ć±Ä and
vedanÄ, taken as meaning Nirodha-samÄpatti, a form of NibbÄna). At SN
54.13, it is stated that ÄnÄpÄnassati brings the four satipaį¹į¹hÄnas to
their completion (paripÅ«reti) and that KÄyÄnupassanÄ is practiced through the stages 2 and 3, VedanÄnupassanÄ through stage 4, CittÄnupassanÄ through stage 5 and DhammÄnupassanÄ through stage 6.
(1)
(2)
(3)
(4)
(5)
(6)
ą®¤ą®¾ą®©ą®ąÆą®ą®³ą®æą®²ąÆ ą®ą®æą®±ą®ØąÆą®¤ą®¤ąÆ ą®¤ą®®ąÆą®® ą®¤ą®¾ą®©ą®®ąÆ ą®øą®ąÆą®ą®Ŗą®¹ąÆą®© ą®µą®¤ąÆą®¤ąÆ ą®øą®ŖąÆą®Ŗ ą®¤ą®¾ą®©ą®ąÆ ą®¤ą®®ąÆą®® ą®¤ą®¾ą®©ą®ąÆ ą®ą®æą®©ą®¤ą®æ The gift of truth excels all other gifts. Dhp.354 - Form is Emptiness -
Emptiness is Form
Think about this in the light of Einstein’s Theory of
Relativity-
Sakkapanha Vatthu
Sabbadanam dhammadanam jinati
sabbarasam dhammaraso jinati
sabbaratim dhammarati jinati
tanhakkhayo sabbadukkham jinati.
Dhammapada Verse 354
The gift of truth excels all other gifts. Dhp.354
Verse 354. The Conquest Of All Suffering
Gift of Dhamma surpasses all gifts,
the Dhamma, its taste all other tastes beats,
delight in the Dhamma bests other delights,
destruction of craving conquers all ill.
Explanation: The gift of Dhamma excels all others gifts; the
taste of Dhamma excels all other tastes; delight in the Dhamma excels
all other delights. The eradication of craving overcomes all ills.
Verse 354: The gift of the Dhamma excels all gifts; the taste of the Dhamma
excels all tastes; delight in the Dhamma excels all delights. The eradication of
Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).
The Story of the Questions Raised by Sakka
While residing at the Jetavana monastery, the Buddha uttered Verse (354) of
this book, with reference to four questions raised by Sakka, king of the devas.On one occasion, at a meeting of the devas in the Tavatimsa realm, four
questions were raised, but the devas failed to get the correct answers.
Eventually, Sakka took these devas to the Buddha at the Jetavana monastery.
After explaining their difficulty, Sakka presented the following four questions:(a) Among gifts, which is the best?
(b) Among tastes, which is the best?
(c) Among delights, which is the best?
(d) Why is the eradication of craving said to
be the most excellent?To these questions, the Buddha replied, “Oh Sakka, the Dhamma is the
noblest of all gifts, the best of all tastes and the best of all delights.
Eradication of Craving leads to the attainment of arahatship and is, therefore,
the greatest of all conquests.”Then the Buddha spoke in verse as follows:
Verse 354: The gift of tile Dhamma excels all gifts;
the taste of the Dhamma excels all tastes; delight in the Dhamma
excels all delights. The eradication of Craving (i.e., attainment of
arahatship) overcomes all ills (samsara dukkha).
At the end of the discourse, Sakka said to the Buddha, “Venerable Sir,
if the gift of the Dhamma excels all gifts why are we not invited to share the
merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from
now on, we may be given a share in the merit of good deeds”. Then the
Buddha asked all the bhikkhus to assemble and exhorted them to share the merit
of all their good deeds with all beings.Since then, it has become a custom to invite all beings from the thirty-one
realms (bhumis) to come and share merit whenever a good deed is done.Albert Einstein
The
individual feels the nothingness of human desires and aims and the
sublimity and marvellous order which reveal themselves both in
nature and in the world of thought. He looks upon individual
existence as a sort of prison and wants to experience the universe
as a single significant whole, the beginnings of cosmic religious
feeling already appear in early stages of development - e.g. in
many of the Psalms of David and in some of the Prophets.
Buddhism, as
we have learnt from the wonderful writings of Schopenhauer
especially, contains much stronger elements of it. The religion of
the future will he a cosmic religion. It should transcend a
personal God and avoid dogmas and theology. Covering both the
natural and the spiritual, it should he based on a religious sense
arising from the experience of all things, natural and spiritual
and a meaningful unity. Buddhism answers this description. If
there is any religion that would cope with modern scientific needs
it would be Buddhism.
One
of Einstein’s great insights was to realize that matter and
energy are really different forms of the same thing. Matter
can be turned into energy, and energy into matter.
E= mc2
E=energy m=mass c=speed of light
The big bang was when energy became matter.Consider the Heart Sutra - Form is Emptiness -
Emptiness is Form
Think about this in the light of Einstein’s Theory of
Relativity
HOW YOUR HOBBIES SPORTS & ACTIVITIES RATE AS EXERCISE
ACTIVITIES SUPPLENESS STRENGTH STAMINA
BADMINTON XXX XX XX
CLIMBING STAIRS X XX XXX
CRICKET XX X X
CYCLING (HARD) XX XXX XXXX
DANCING (DISCO) XXXX X XXX
FOOTBALL XXX XXX XXX
GYMNASTICS XXXX XXX XX
HOUSE WORK(MODERATE) XX X X
JOGGING XX XX XXXX
JUDO XXXX XX XX
SWIMMING (HARD) XXXX XXXX XXXX
WALKING (BRISKLY) X X XX
WEIGHT LIFTING X XXXX X
YOGA XXXX XX XX
MEDITATION+YOGA+
WALKING+SWIMMING +
VEGAN FOOD 2 TIMES A DAY
BEFORE 12:00 NOON
(ULTIMATE GOAL FOR
ETERNAL BLISS XXXXX XXXXX XXXXX
