954 & 955 LESSONS 18 & 19-06-2013 MONDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY
| 17 |
Mahà |
http://www.metta.lk/tipitaka/
http://www.metta.lk/tipitaka/2Sutta-Pitaka/1Digha-Nikaya/index.html
Mahāsatipaṭṭhāna Sutta-This sutta is widely considered as a fundamental reference for meditation practice.
MAY BADA BHANTE BE WELL AND SECURE
MAY HE LIVE LONG
AS HE IS FOR THE WELFARE OF ALL SENTIENT AND NON-SENTIENT BEINGS TO BE EVER HAPPY
HE ALWAYS HAS CALM, QUIET, ALERT, ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING.
All of us seriously practice meditation, puja, and dedicate merits and metta to Bada Bhanteji for his good health.
June and he is in hospital under treatment. His sodium level also goes
often low. His condition is stable and recovery is very slow. Doctors
and we are all optimistic about his recovery. This is for your kind
information.
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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 eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org
I. Observation of Kāya
I.Fixing the attention, earnest meditation
A. Section on ānāpāna
A.Section on the Basis of action. This term is applied to certain
religious exercises or meditations, by means of which samādhi, jhāna and
the four Paths are attained. Each of these is based on a certain
formula or rite, also called kammaṭṭhānaṃ
B. Section on postures
B.Section on Way of deportment. There are four iriyāpathas or postures, viz. walking, standing sitting, lying down.
C. Section on sampajañña
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 Nīvaraṇas
B. Section on the Khandhas
C. Section on the Sense Spheres
D. Section on the Bojjhaṅgas
E. Section on the Truths
E1. Exposition of Dukkhasacca
E2. Exposition of Samudayasacca
E3. Exposition of Nirodhasacca
E4. Exposition of Maggasacca
Thus have I heard:
On one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma, a market town of the Kurus. There, he addressed the bhikkhus:
– Bhikkhus.
–
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- Nibbaṇa (Ultimate goal for eternal bliss), the attainment of the right way, the realization of Nibbāna (Ultimate goal for eternal bliss), that is to say the four satipaṭṭhānas(Fixing the attention, earnest meditation).
Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body), ātāpī sampajāno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious) satimā (Of retentive memory or active mind/ thoughtful/ reflecting) having given up abhijjhā-domanassa (Covetousness) towards the world. He dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) ātāpī sampajāno( Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā(Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-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), ātāpī sampajāno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā (Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa (Covetousness) towards the world. He dwells observing dhamma·s in dhamma·s (and (dhammaṃ)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 (dhammaṃ)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) ātāpī sampajāno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā (Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa (Covetousness) towards the world.
I. Kāyānupassanā (Fixing the attention, earnest meditation)
religious exercises or meditations, by means of which samādhi (Agreement, peace, reconciliation; tranquillity, self-concentration, calm), jhāna (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 kammaṭṭhānaṃ)
And how, bhikkhus, does a bhikkhu dwell observing kāya in kāya
(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 kāya (body) upright, and setting sati parimukhaṃ (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 kāya (body), I will breathe in’; he trains
himself: ‘feeling the whole kāya (body), I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own) , I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras (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 kāya (body), I will breathe in’; he trains
himself: ‘feeling the whole kāya (body), I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe out’.
Thus he dwells observing kāya in kāya (the body in the threshold of the body) internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (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 kāya (body) is disposed, he understands it accordingly.
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
Furthermore, bhikkhus, a bhikkhu, while approaching and while departing,
acts with sampajañña (
Consciousness, intelligence), while looking ahead and while looking around, he
acts with sampajañña (Consciousness, intelligence), while bending and while stretching, he acts with
sampajañña (Consciousness, intelligence), while wearing the robes and the upper robe and while
carrying the bowl, he acts with sampajañña (Consciousness, intelligence), while eating, while
drinking, while chewing, while tasting, he acts with sampajañña (Consciousness, intelligence), while
attending to the business of defecating and urinating, he acts with
sampajañña (Consciousness, intelligence), while walking, while standing, while sitting, while
sleeping, while being awake, while talking and while being silent, he
acts with sampajañña (Consciousness, intelligence).
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (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 kāya (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 kāya (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 kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
Furthermore, bhikkhus, a bhikkhu reflects on this very kāya (body), however it is placed, however it is disposed: “In this kāya (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 kāya (body), however it is placed, however it is disposed: “In this kāya (body), there is the earth element, the water element, the fire element and the air element.”
Thus he dwells observing kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (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 kāya (body): “This kāya (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 kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (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 kāya (body): “This kāya (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 kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (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 kāya (body): “This kāya (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 kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (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 kāya (body): “This kāya (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 kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (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 kāya (body): “This kāya (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 kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (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 kāya (body): “This kāya (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 kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (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 kāya (body): “This kāya (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 kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (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 kāya (body): “This kāya (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 kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (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 kāya (body): “This kāya (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 kāya in kāya (the body in the threshold of the body)internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (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 kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body).
II. Observation of Vedanā (Feeling/ sensation/ perception; pain/suffering)
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering)?
Here, bhikkhus, a bhikkhu, experiencing a sukha vedanā(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering), undersands: “I am experiencing a sukha vedanā(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering),”; experiencing a dukkha vedanā(Cessation of suffering, nibbāṇa(ultimate goal for Eternal Bliss Feeling, sensation, perception; pain, suffering)), undersands: “I am experiencing a dukkha vedanā(Cessation of suffering, nibbāṇa(ultimate goal for Eternal Bliss Feeling, sensation, perception; pain, suffering))“; experiencing an adukkham-asukhā vedanā(ndifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering), undersands: “I am experiencing a adukkham-asukhā vedanā(ndifference, indifference to pain or pleasure, neither pleasant nor painful Feeling, sensation, perception; pain, suffering)”; experiencing a sukha vedanā sāmisa(Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Having food), undersands: “I am experiencing a sukha vedanā sāmisa((Having a feeling of ease or serenity Feeling, sensation, perception; pain, suffering Having food)“; experiencing a sukha vedanā nirāmisa(Having
a feeling of ease or serenity Feeling, sensation, perception; pain,
suffering Free from worldly taint, disinterested, pureof doctrine), undersands: “I am experiencing a sukha vedanā nirāmisa(Having
a feeling of ease or serenity Feeling, sensation, perception; pain,
suffering Free from worldly taint, disinterested, pureof doctrine)“; experiencing a dukkha vedanā sāmisa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Having food), undersands: “I am experiencing a dukkha vedanā sāmisa(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling, sensation, perception; pain, suffering Having food)“; experiencing a dukkha vedanā nirāmisa(Cessation
of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling,
sensation, perception; pain, suffering Free from worldly taint,
disinterested, pureof doctrine)), undersands: “I am experiencing a dukkha vedanā nirāmisa(Cessation
of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) Feeling,
sensation, perception; pain, suffering Free from worldly taint,
disinterested, pureof doctrine))”; experiencing an adukkham-asukhā vedanā sāmisa(Indifference,
indifference to pain or pleasure, neither pleasant nor painful Feeling,
sensation, perception; pain, suffering Having food), undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa(Indifference,
indifference to pain or pleasure, neither pleasant nor painful Feeling,
sensation, perception; pain, suffering Having food)”; experiencing an adukkham-asukhā vedanā nirāmisa(Indifference,
indifference to pain or pleasure, neither pleasant nor painful Feeling,
sensation, perception; pain, suffering Free from worldly taint,
disinterested, pureof doctrine), undersands: “I am experiencing a adukkham-asukhā vedanā nirāmisa(Indifference,
indifference to pain or pleasure, neither pleasant nor painful Feeling,
sensation, perception; pain, suffering Free from worldly taint,
disinterested, pureof doctrine)“.
Thus he dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) internally, or he dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) externally, or he dwells observing vedanā in vedanā (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 vedanā (Feeling/ sensation/ perception; pain/suffering), or he dwells observing the passing away of phenomena(sapindus detergens) in vedanā (Feeling/ sensation/ perception; pain/suffering), or he dwells observing the samudaya and passing away of phenomena(sapindus detergens) in vedanā (Feeling/ sensation/ perception; pain/suffering); or else, [realizing:] “this is vedanā (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 ñāṇa(Knowledge) and mere paṭissati(Assent, promise), he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā (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 rāga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust) as “citta(The heart; the mind; a thought, an idea; will, intention) with rāga(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 rāga(Dyeing, dye; colour; human passion, evil desire, greed, attachment, lust) as “citta(The heart; the mind; a thought, an idea; will, intention) without rāga(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 ñāṇa(Knowledge) and mere paṭissati(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 (dhammaṃ)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 (dhammaṃ)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 (dhammaṃ)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 (dhammaṃ)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 (dhammaṃ)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 nīvaraṇas( Obstacle, hindrance). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas (and (dhammaṃ)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 (dhammaṃ)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 nīvaraṇas( Obstacle, hindrance)?
Here, bhikkhus, a bhikkhu, there being kāmacchanda(Wish for sensual enjoyment) present within, understands: “there is kāmacchanda(Wish for sensual enjoyment) within me”; there not being kāmacchanda(Wish for sensual enjoyment) present within, he understands: “there is no kāmacchanda(Wish for sensual enjoyment) within me”; he understands how the unarisen kāmacchanda(Wish for sensual enjoyment) comes to arise; he understands how the arisen kāmacchanda(Wish for sensual enjoyment) is abandoned; and he understands how the abandoned kāmacchanda(Wish for sensual enjoyment) does not come to arise in the future.
Here, bhikkhus, a bhikkhu, there being byāpāda(Wish to injure, malevolence, hatred, fury) present within, understands: “there is byāpāda(Wish to injure, malevolence, hatred, fury) within me”; there not being byāpāda(Wish to injure, malevolence, hatred, fury) present within, he understands: “there is no byāpāda(Wish to injure, malevolence, hatred, fury) within me”; he understands how the unarisen byāpāda(Wish to injure, malevolence, hatred, fury) comes to arise; he understands how the arisen byāpāda(Wish to injure, malevolence, hatred, fury) is abandoned; and he understands how the abandoned byāpāda(Wish to injure, malevolence, hatred, fury) does not come to arise in the future.
Here, bhikkhus, a bhikkhu, there being thīnamiddhā(Idleness, sloth, dullness) present within, understands: “there is thīnamiddhā(Idleness, sloth, dullness) within me”; there not being thīnamiddhā(Idleness, sloth, dullness) present within, he understands: “there is no thīnamiddhā(Idleness, sloth, dullness) within me”; he understands how the unarisen thīnamiddhā(Idleness, sloth, dullness) comes to arise; he understands how the arisen thīnamiddhā(Idleness, sloth, dullness) is abandoned; and he understands how the abandoned thīnamiddhā(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 vicikicchā(Doubt, uncertainty) present within, understands: “there is vicikicchā(Doubt, uncertainty) within me”; there not being vicikicchā(Doubt, uncertainty) present within, he understands: “there is no vicikicchā(Doubt, uncertainty) within me”; he understands how the unarisen vicikicchā(Doubt, uncertainty) comes to arise; he understands how the arisen vicikicchā(Doubt, uncertainty) is abandoned; and he understands how the abandoned vicikicchā(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 piṭaka in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 (dhammaṃ)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 piṭaka in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 (dhammaṃ)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 piṭaka in threshold of Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 ñāṇa(Knowledge) and mere paṭissati(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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 nīvaraṇas( Obstacle, hindrance).
And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 rūpa(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 rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), such is the passing away of rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic); such is vedanā (Feeling/ sensation/ perception; pain/suffering), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of vedanā (Feeling/ sensation/ perception; pain/suffering), such is the passing away of vedanā (Feeling/ sensation/ perception; pain/suffering); such is saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name), such is the passing away of saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name); such is saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas), such is the passing away of saṅkhāra(Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas); such is viññāṇa(Intelligence, knowledge; consciousness; thought, mind), such is the samudaya(Rise, origin, commencement; origination, cause; multitude) of viññāṇa(Intelligence, knowledge; consciousness; thought, mind), such is the passing away of viññāṇa(Intelligence, knowledge; consciousness; thought, mind)“.
Thus he dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 āyatanas(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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 āyatanas(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 rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic), he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(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 saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.
He understands ghāna( The nose, the organ of smell), he understands gandha(Perfumed chamber. Any private chamber devoted to the
use of the Buddha was called gandhakuṭī, but especially the room he
always occupied at Sāvatthi.), he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.
He understands jivha(The tongue), he understands rasa(A cook), he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.
He understands kāya(Referring to the body), he understands phoṭṭhabba( A swelling, boil, tumour), he understands the saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(Bond, attachment) does not come to arise in the future.
He understands mana( and (manaṃ)The mind, the intellect, the thoughts, the heart), he understands dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 saṃyojana(Bond, attachment) which arises owing to these two, he understands how the unarisen saṃyojana(Bond, attachment) comes to arise, he understands how the arisen saṃyojana(Bond, attachment) is abandoned, and he understands how the abandoned saṃyojana(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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 āyatanas(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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 bojjhaṅgas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)?
Here, bhikkhus, a bhikkhu, there being the sati sambojjhaṅga(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 bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, understands: “there is the sati sambojjhaṅga(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 bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the sati sambojjhaṅga(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 bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no sati sambojjhaṅga(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 bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen sati sambojjhaṅga(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 bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen sati sambojjhaṅga(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 bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the dhammavicaya sambojjhaṅga present within, he understands: “there is no dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen dhammavicaya sambojjhaṅga(Investigation of doctrine, religious research as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen vīriya sambojjhaṅga(A spreading creeper as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen pīti sambojjhaṅga(Drinking as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the passaddhi(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen passaddhi sambojjhaṅga(Calming down, calmness, repose, tranquillity sambojjhaṅga as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no samādhi sambojjhaṅga within me”; he understands how the unarisen samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen samādhi sambojjhaṅga(Agreement, peace, reconciliation; tranquillity, self-concentration, calm as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) is developed to perfection.
There being the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha)present within, he understands: “there is the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; there not being the upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) present within, he understands: “there is no upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) within me”; he understands how the unarisen upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas or requisites for attaining the supreme knowledge of a buddha) comes to arise; he understands how the arisen upekkhā sambojjhaṅga(Indifference to pain and pleasure, equanimity, resignation, stoicism as a Member or constituent of bodhi, there are seven bojjhaṅgas 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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 ñāṇa(Knowledge) and mere paṭissati(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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 bojjhaṅgas(Member or constituent of bodhi, there are seven bojjhaṅgas 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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 ariya·saccas (Sublime truth, Noble truths). And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 ariya·saccas (Sublime truth, Noble truths)?
E1. Exposition of Dukkhasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))
And what, bhikkhus, is the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))? Jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), aging is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth) (sickness is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth)) maraṇa(Dying, death) is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), domanassa(Dejection, gloom, melancholy) and distress is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), association with what is disliked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), dissociation from what is liked is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth), not to get what one wants is dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth); in short, the five upādāna·k·khandhas(Firewood, fuel; clinging to existence, attachment) are dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth).
And what, bhikkhus, is jāti(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, jāti(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 āyatanas(Place, dwelling-place, abode, home, seat, rendezvous,
haunt, receptacle, mine; altar, shrine; place of origin, source, fount,
cause, origin). This, bhikkhus, is called jāti(Birth; a birth or existence in the Buddhist sense, re-birth, renewed existence; lineage, family, caste; sort, kind, variety).
And what, bhikkhus, is jarā(Old age, decrepitude, decay)? For the various beings in the various classes of beings, jarā(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 jarā(Old age, decrepitude, decay).
And what, bhikkhus, is maraṇa(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, maraṇa(Dying, death), the passing away, the break up of the khandhas(own), the laying down of the corpse: this, bhikkhus, is called maraṇa(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, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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, nibbāṇa(Ultimate Goal for Eternal Bliss)? Whatever, bhikkhus, bodily dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), bodily unpleasantness, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) engendered by bodily contact, unpleasant vedayitas(To know, ascertain): this, bhikkhus, is called dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss).
And what, bhikkhus, is domanassa(Dejection, gloom, melancholy)? Whatever, bhikkhus, mental dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss),, mental unpleasantness, dukkha(Cessation of suffering, nibbāṇa(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, nibbāṇa(Ultimate Goal for Eternal Bliss)(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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, nibbāṇa(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, nibbāṇa(Ultimate Goal for Eternal Bliss) of being associated with what is disagreeable.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(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, nibbāṇa(Ultimate Goal for Eternal Bliss) of being dissociated from what is agreeable.
And what, bhikkhus, is the dukkha(Cessation of suffering, nibbāṇa(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 jāti(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 jāti(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, nibbāṇa(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 jarā(Old age, decrepitude, decay) for us, and really, may we not come to jarā(Old age, decrepitude, decay).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(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, nibbāṇa(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 maraṇa(Dying, death) for us, and really, may we not come to maraṇa(Dying, death).” But this is not to be achieved by wishing. This is the dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
In beings, bhikkhus, having the characteristic of sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss), domanassa and distress, such a wish arises: “oh really, may there not be sorrow, lamentation, dukkha(Cessation of suffering, nibbāṇa(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, nibbāṇa(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, nibbāṇa(Ultimate Goal for Eternal Bliss) of not getting what one wants.
And what, bhikkhus, are in short the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment)? They are: the rūpa(Form, figure, shape; image, representation; the body; in gram. a verbal or nominal form; beauty; natural state; characteristic) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the vedanā(Feeling, sensation, perception; pain, suffering) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) upādānakkhandha(Firewood, fuel; clinging to existence, attachment), the saṅkhāra( Constructing, preparing, perfecting, embellishing; aggregation; matter; karma; the skandhas) upādānakkhandha (Firewood, fuel; clinging to existence, attachment), the viññāṇa( Intelligence, knowledge; consciousness; thought, mind) upādānakkhandha (Firewood, fuel; clinging to existence, attachment). These are called in short, bhikkhus, the five upādānakkhandhas (Firewood, fuel; clinging to existence, attachment).
This is called, bhikkhus, the dukkha ariyasacca (Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)Sublime truth, Noble truth))
E2. Exposition of Samudayasacca
And what, bhikkhus, is the dukkha-samudaya ariyasacca( Cessation of suffering, nibbāṇa(Ultimate Goal of Eternal Bliss)Sublime truth, Noble truth)? It is this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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: kāma-taṇhā(Fond or desirous of sensual pleasure), bhava-taṇhā( Lord, Sir) and vibhava-taṇhā(Power, prosperity, majesty, splendour; property, wealth). But this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Kāya(Referring to the body) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Mana(and (manaṃ)The mind, the intellect, the thoughts, the heart) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 piṭaka and (dhammaṃ)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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The eye-viññāṇa(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The ear-viññāṇa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The nose-viññāṇa(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The tongue-viññāṇa(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Kāya-viññāṇa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Mana-viññāṇa(Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. Kāya-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The vedanā born of eye-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of ear-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of nose-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of tongue-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of kāya-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The vedanā born of mana-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The saññā( Sense, consciousness, perception; intellect, thought; sign, gesture; name) of Dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles.
The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when arising, arises, there when settling, it settles. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 piṭaka and (dhammaṃ)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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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, nibbāṇa(Ultimate Goal for Eternal Bliss) Sublime truth, Noble truth)? It is this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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: kāma-taṇhā(Fond or desirous of sensual pleasure), bhava-taṇhā(Lord, Sir) and vibhava-taṇhā( Power, prosperity, majesty, splendour; property, wealth). But this taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Kāya in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Mana( and (manaṃ)The mind, the intellect, the thoughts, the heart) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 piṭaka and (dhammaṃ)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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The eye-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The ear-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The nose-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The tongue-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Kāya(Referring to the body)(-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. Mana( and (manaṃ)The mind, the intellect, the thoughts, the heart)-viññāṇa( Intelligence, knowledge; consciousness; thought, mind) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The ear-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Kāya(Referring to the body)-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. Mana( and (manaṃ)The mind, the intellect, the thoughts, the heart)-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The vedanā( Feeling, sensation, perception; pain, suffering) born of eye-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā( Feeling, sensation, perception; pain, suffering) born of ear-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā( Feeling, sensation, perception; pain, suffering) born of nose-samphassa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vedanā( Feeling, sensation, perception; pain, suffering) born of tongue-samphassa in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vedanā( Feeling, sensation, perception; pain, suffering) born of kāya(Referring to the body)-samphassa in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vedanā( Feeling, sensation, perception; pain, suffering) born of mana-samphassa(Contact) in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The saññā of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The saññā of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The saññā(Sense, consciousness, perception; intellect, thought; sign, gesture; name) of Dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The intention [related to] visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 piṭaka and (dhammaṃ)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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for visible forms in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for smells in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence) for dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka( Reasoning) of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
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 piṭaka and (dhammaṃ)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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases.
The vicāra(One who investigates, a judge) of visible forms in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra(One who investigates, a judge) of sounds in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vicāra(One who investigates, a judge) of smells in the world is pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The vicāra(One who investigates, a judge) of tastes in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vicāra(One who investigates, a judge) of bodily phenomena in the world is pleasant and agreeable, there taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. The vicāra(One who investigates, a judge) of dhammas(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 taṇhā(Lust, desire, human passion. Taṇhā is a technical
termthat is found in Buddhist philosophy, and is one of the links of the
paṭiccasamuppāda. The three taṇhās are kāmataṇhā, rūpat., arūpat.,
desire for rebirth in the three forms of existence), when abandoned, is abandoned, there when ceasing, it ceases. This is called, bhikkhus, the dukkha·nirodha ariyasacca(Cessation of suffering, nibbāṇa(Ultimate Goal fot ZEternal Bliss) Sublime truth, Noble truth.
And what, bhikkhus, is the dukkha·nirodha·gāminī (Cessation of suffering, nibbāṇa (ultimate goal of Eternal Bliss)paṭipadā (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 sammādiṭṭhi(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge)? That, bhikkhus, which is the ñāṇa(Knowledge) of dukkha( Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)), the ñāṇa(Knowledge) of dukkha-samudaya, the ñāṇa(Knowledge) of dukkha-nirodha( Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss)) and the ñāṇa(Knowledge) of dukkha-nirodha-gāmini paṭipada( Cessation of suffering, nibbāṇa(Ultimate Goal for Eternal Bliss Step by step, in due order), that is called, bhikkhus, sammādiṭṭhi(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge).
And what, bhikkhus, are sammāsaṅkappas(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)? Those, bhikkhus, which are saṅkappas(To will, determine, arrange) of nekkhamma, saṅkappas(To will, determine, arrange) of abyāpāda, saṅkappas(To will, determine, arrange) of avihiṃsā, those are called, bhikkhus, sammāsaṅkappas(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness).
And what, bhikkhus, is sammāvācā(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge)? That, bhikkhus, which is abstaining from musāvādā(Speaking falsely, lying), abstaining from pisuṇa vācā(Backbiting, calumnious, malicious a tale-bearer, informer, traitor Word, saying, speech), abstaining from pharusa vācā(Harsh, unkind, fierce, savage; rough, rugged; severe, cruel Word, saying, speech), and abstaining from samphappalāpa(Frivolous talk, idle talk), that is called, bhikkhus, sammāvācā(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge).
And what, bhikkhus, is sammā-kammanta(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge)? That, bhikkhus, which is abstaining from pāṇātipāta(Killing) , abstaining from adinnādāna(Taking what is not given, appropriation, theft), abstaining from abrahmacariya(Foul-mouthed, scurrilous, obscenely abusive), that is called, bhikkhus, sammā-kammanta(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge).
And what, bhikkhus, is sammā-ājīva(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge)?
Here, bhikkhus, a noble disciple, having abandonned wrong livelihood,
supports his life by right means of livelihood, that is called,
bhikkhus, sammā-ājīva(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge).
And what, bhikkhus, is sammāvāyāma(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge)? Here, bhikkhus, a bhikkhu generates his chanda( Conversant with the Vedas, a brahmin) for the non-arising of unarisen pāpaka(Bad, evil, wicked, sinful) and akusala dhammas(Unwholesome action, evil action, bad works, demerit, sin Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 pāpaka(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, sammāvāyāma(The pin of a yoke Fully, thoroughly,
accurately, rightly, properly, well, really, truly; sammadakkhāto i.e.,
well preached, sammadaññhā, perfect knowledge).
An what, bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya(Referring to the body in body), ātāpī(Ardent, zealous, strenuous, active ) sampajāno(Knowing, understanding, conscious), satimā(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhā-domanassa(Covetousness) towards the world. He dwells observing vedanā in vedanā( Feeling, sensation, perception; pain, suffering in Feeling, sensation, perception; pain, suffering), ātāpī(Ardent, zealous, strenuous, active ) sampajāno(Knowing, understanding, conscious), satimā(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhā-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), ātāpī (Ardent, zealous, strenuous, active )sampajāno(Knowing, understanding, conscious), satimā(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhā-domanassa(Covetousness) towards the world. He dwells observing dhamma·s in dhamma·s(Name of the first book of the Abhidhamma piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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), ātāpī(Ardent, zealous, strenuous, active ) sampajāno(Knowing, understanding, conscious), satimā(Of retentive memory or active mind, thoughtful, reflecting), having given up abhijjhā-domanassa(Covetousness) towards the world. This is called, bhikkhus, sammāsati.
And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a
bhikkhu, detached from kāma, detached from akusala dhammas, having
entered in the first jhāna, abides therein, with vitakka and vicāra,
with pīti and sukha born of detachment. With
the stilling of vitakka-vicāra, having entered in the second jhāna, he
abides therein with inner tanquilization, unification of citta, without
vitakka nor vicāra, with pīti and sukha born of samādhi. And
with indifference towards pīti, he abides in upekkha, sato and
sampajāno, he experiences in kāya the sukha which the ariyas describe:
‘one who is equanimous and mindful dwells in [this] sukha’, having
entered in the third jhāna, he abides therein. Abandoning
sukha and abandoning dukkha, somanassa and domanassa having previously
disappeared, without sukha nor dukkha, with the purity of upekkha and
sati, having entered in the fourth jhāna, he abides therein. This is called, bhikkhus, sammāsamādhi.
And what, bhikkhus, is sammāsamādhi(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness)? Here, bhikkhus, a
bhikkhu, detached from kāma(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 piṭaka and (dhammaṃ)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 jhāna( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), abides therein, with vitakka(Reasoning) and vicāra(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-vicāra(Reasoning-One who investigates, a judge), having entered in the second jhāna( 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 vicāra(One who investigates, a judge) , with pīti((Drinking) and sukha born of samādhi(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
sampajāno(Knowing, understanding, conscious), he experiences in kāya(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 jhāna( 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, nibbāṇa(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 jhāna( Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance), he abides therein. This is called, bhikkhus, sammāsamādhi(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness).
This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca(Cessation of suffering, nibbāṇa(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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 ñāṇa(Knowledge) and mere paṭissati(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 piṭaka and (dhammaṃ)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 piṭaka and (dhammaṃ)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 ariya·saccas(Aryan as opposed to milakkha truths).
It is just this ariya (Aryan as opposed to milakkha) aṭṭhaṅgika (Eight divisions or parts; eight qualities) magga (Walking in one of the Four Paths), that is to say sammādiṭṭhi (The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge), sammāsaṅkappo(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness), sammāvācā(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge), sammākammanto(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge), sammā-ājīvo(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge), sammāvāyāmo(The pin of a yoke Fully, thoroughly, accurately, rightly, properly,
well, really, truly; sammadakkhāto i.e., well preached, sammadaññhā,
perfect knowledge), sammāsati(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness) and sammāsamādhi(Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness).
For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī).
Let alone seven years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī).
Let alone six years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī)..
Let alone five years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī)..
Let alone four years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī)..
Let alone three years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī)..
Let alone two years, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī)..
Let alone one year, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī)..
Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī)..
Let alone six months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī)..
Let alone five months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī)..
Let alone four months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī)..
Let alone three months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī)..
Let alone two months, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī)..
Let alone one month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī)..
Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas(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, anāgāmita(Fruition of the state of anāgāmī).
“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, nibbāṇa(Ultimate Goal for Eternal Bliss), the attainment of the right way, the realization of Nibbāna(Extinction; destruction, annihilation; annihilation of
being, nibbāṇa(Ultimate Goal for Eternal Bliss); annihilation of human passion, arhatship or final
sanctification), that is to say the four satipaṭṭhānas(Fixing the attention, earnest meditation).” Thus has it been said, and on the basis of all this has it been said.
Thus spoke the Bhagavā(Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni). Delighted, the bhikkhus welcomed the words of the Bhagavā(Worshipful, venerable, blessed, holy. This word is generally used as an epithet or name of a Buddha, in particular, Sākyamuni).
Ānāpānassati
The practice of ānāpānassati 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
jhānas and attaining saññā-vedayita-nirodhaṃ (cessation of saññā and
vedanā, taken as meaning Nirodha-samāpatti, a form of Nibbāna). At SN
54.13, it is stated that ānāpānassati brings the four satipaṭṭhānas to
their completion (paripūreti) and that Kāyānupassanā is practiced through the stages 2 and 3, Vedanānupassanā through stage 4, Cittānupassanā through stage 5 and Dhammānupassanā through stage 6.
(1)
(2)
(3)
(4)
(5)
(6)
தானங்களில் சிறந்தது தம்ம தானம் ஸக்கபஹ்ன வத்து ஸப்ப தானங் தம்ம தானங் ஜினதி 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 EXERCISEACTIVITIES SUPPLENESS STRENGTH STAMINA
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17
Mahà
Sudassana SuttaEnglish
Pali
Suttantapiñake
Dãghanikàyo
(Dutiyo bhàgo)
Mahàvaggo
Namo tassa bhagavato arahato sammà sambuddhassa.
4. (17) Mahàsudassanasuttaü
1. Evaü me sutaü ekaü samayaü bhagavà
kusinàràyaü viharati upa vattane mallànaü sàlavane antarena
yamakasàlànaü parinibbànasamaye.Atha kho àyasmà ànando yena bhagavà tenupasaïkami, upasaïkamitvà
bhagavantaü abhivàdetvà ekamantaü nisãdi. Ekamantaü nisinno kho àyasmà
ànando bhagavantaü etadavoca. “Mà bhante bhagavà imasmiü kuóóanagarake
ujjaïgalanagarake sàkhànagarake parinibbàyi. Santi bhante a¤¤àni
mahànagaràni, seyyathãdaü, campà ràjagahaü sàvatthi sàketaü kosambã
bàràõasã, ettha bhagavà parinibbàyatu. Ettha bahå khattiyamahàsàlà
bràhmaõamahàsàlà gahapatimahàsàlà tathàgate abhippasannà, te
tathàgatassa sarãrapåraü karisantã”ti.2. “Mà hevaü ànanda avaca mà hevaü ànanda avaca kuóóanagarakaü ujjaïgalanagarakaü sàkhà nagarakanti.
Kusàvati ràjadhàni
Bhåtapubbaü ànanda ràjà mahàsudassano nàma ahosi khantiyo
muddhàvasitto1 càturanto vijitàvã janapadatthàcariyappatto. [PTS Page
170] [\q 170/] ra¤¤o ànanda mahàsudassanassa ayaü kusinàrà kusàvatã nàma
ràjadhànã ahosi. Sà kho ànanda kusàvatã puratthimena ca pacchimena ca
dvàdasayojanàni ahosi àyàmena, uttarena ca dakkhiõena ca sattayojanàni
vitthàrena. Kusàvatã ànanda ràjadhàni iddhà ceva ahosi vãtà ca bahujanà
ca àkiõõamanussà ca subhikkhà ca.———-
1. Muddhàhisãtto (kaü). 2. Iddhà ceva ahosi phãtà ca (syà)
[BJT Page 268] [\x 268/]
Seyyathàpi ànanda devànaü àëakamandà nàma ràjadhàni iddhà ceva phãtà
ca bahujanà ca àkiõõayakkhà ca subhikkhà ca, evameva kho ànanda kusàvatã
ràjadhànã iddhà ceva ahosi phãtà ca bahujanà ca àkiõõamanussà ca
subhikkhà ca. Kusàvatã ànanda ràjadhàni dasahi saddehi avicittà ahosi
divà ceva rattiü ca. Seyyathãdaü, hatthisaddena assaddena rathasaddena
bherisaddena mudiïgasaddena vãõàsaddena gãtasaddena sammasaddena
tàlasaddena (saïkhasaddena) asnàtha pivatha khàdathàti dasamena saddena.3. Kusàvatã ànanda ràjadhànã sattahi pàkàrehi parikkhittà ahosi. Eko
pàkàro sovaõõamayo, eko råpiyamayo, eko veëuriyamayo, eko phaëikamayo,
eko lohitaïkamayo1 eko masàragallamayo, eko sabbaratanamayo. Kusàvatiyà
ànanda ràjadhàniyà catunnaü vaõõànaü dvàràni ahesuü. Ekaü dvàraü
sovaõõamayaü, ekaü råpiyamayaü, ekaü veëuriya mayaü, ekaü phaëikamayaü.
[PTS Page 171] [\q 171/] ekekasmiü dvàre satta satta esikà nikhàtà
ahesuü. Tiporisaïgà tiporisanikhàtà dvàdasaporisà ubbedhena, ekà esikà
sovaõõamayà, ekà råpiyamayà, ekà veëuriyamayà, ekà phaëikamayà, ekà
lohitaïkamayà, ekà masàragallamayà, ekà sabbaratanamayà.Kusàvatã ànanda ràjadhàni sattahi tàlapantihi parikkhittà ahosi. Ekà
tàlapanti sovaõõamayà, ekà råpiyamayà, ekà veëuriyamayà ekà phaëikamayà,
ekà lohitaïkamayà, ekà masàragallamayà, ekà sabbaratanamayà.
Sovaõõamayassa tàlassa sovaõõamayo khandho ahosi, råpiyamayàni pattàni
ca phalàni ca råpiyamayassa tàlassa råpiyamayo khandho ahosi
sovaõõamayàni pattàni ca phalàni ca. Veëuriyamayassa tàlassa
veëuriyamayo khandho ahosi phaëikamayàni pattàni ca phalàni ca.
Phaëikamayassa tàlassa phaëikamayo khandho ahosi. Veëuriyamayàni pattàni
ca phalàni ca. Lohitaïkamayassa tàlassa lohitaïkamayo khandho ahosi
masàragallamayàni pattàni ca phalàni ca. Masàragallamayassa tàlassa
masàragallamayo khandho ahosi lohitaïkamayàni pattàni ca phalàni ca
sabbaratanamayassa tàlassa sabbaratanamayo khandho ahosi
sabbaratanamayàni pattàni ca phalàni ca. Tàsaü kho panànanda
tàlapantãnaü vàteritànaü saddo ahosi vaggu ca rajanãyo ca kamanãyo ca 2
madanãyo ca. Seyyathàpi ànanda pa¤caïgikassa turiyassa suvinãtassa
suppañitàëitassa kusalehi samannàgatassa saddo hoti vaggu ca rajanãyo ca
kamanãyo ca madanãyo [PTS Page 172] [\q 172/] ca. Evameva kho ànanda
tàsaü tàlapantãnaü vàteritànaü saddo ahosi vaggu ca rajanãyo ca kamanãyo
ca madanãyo ca. Ye kho panànanda tena samayena kusàvatiyà ràjadhàniyà
dhuttà ahesuü soõóà pipàsà, te tàsaü tàlapantinaü vàteritànaü saddena
parivàresuü.———-
1. Lohitaïkamayo (kaü). 2. Khamanãyo (machasaü)
[BJT Page 270] [\x 270/]
Cakkaratanaü
4. Ràjà ànanda mahàsudassano sattahi ratanehi samannàgato ahosi
catåhi ca iddhihi. Katamehi sattahi? Idhànanda ra¤¤o mahàsudassanassa
tadahuposathe paõõarase sãsaü nahàtassa uposathikassa
uparipàsàdavaragatassa dibbaü cakkaratanaü pàturahosi sahassàraü
sanemikaü sanàhikaü sabbàkàraparipåraü, disvà ra¤¤o mahàsudassanassa
etadahosi: “sutaü kho panetaü: yassa ra¤¤o khattiyassa muddhàbhisittassa
tadahuposathe paõõarase sãsaü nahàtassa uposathikassa
uparipàsàdavaragatassa dibbaü cakkaratanaü pàtu bhavati sahassàraü
sanemikaü sanàbhikaü sabbàkàraparipåraü, so hoti ràjà cakkavattãti.
Assaü nu kho ahaü ràjà cakkavatti”ti.5. Atha kho ànanda ràjà mahàsudassano uññhàyàsanà, ekaüsaü
uttaràsaïgaü karitvà, vàmena hatthena suvaõõa bhiïkàraü gahetvà
dakkhiõena hatthena cakkaratanaü abbhukkiri: pavattatu bhavaü
cakkaratanaü, abhivijinàtu bhavaü cakkaratananti. Atha kho taü ànanda
cakkaratanaü puratthimaü disaü pavatti’?1 Anvadeva 2 ràjà mahàsudassano
saddhiü caturaïginiyà senàya. Yasmiü kho panànanda padese [PTS Page 173]
[\q 173/] cakkaratanaü patiññhàsi tattha ràjà mahàsudassano vàsaü
upaga¤chi saddhiü caturaïginiyà senàya. Ye kho panànanda puratthimàya
disàya pañiràjàno te ràjànaü mahàsudassanaü upasaïkamitvà evamàhaühu:
ehi kho mahàràja, svàgataü, te mahàràja, sakante mahàràja, anusàsa
mahàràjàti. Ràjà mahàsudassano evamàha pàõo na hantabbo adinnaü
nàdàtabbaü kàmesu micchà na caritabbà. Musà na bhàsitabbà. Majjaü na
pàtabbaü. Yathà bhutta¤ca bhu¤jathàti. Ye kho panànanda puratthimàya
disàya pañiràjàno te ra¤¤o mahàsudassanassa anuyantà ahesuü. Atha kho
taü ànanda cakkaratanaü puratthimaü samuddaü ajjhogàhetvà4 paccuttaritvà
dakkhiõaü disaü pavatti, dakkhiõaü samuddaü ajjhogàhetvà paccuttaritvà
pacchimaü disaü pavatti, pacchimaü samuddaü ajjhogàhetvà paccuttaritvà
uttaraü disaü pavatti anvadeva ràjà mahàsudassano saddhiü caturaïginiyà
senàya yasmiü kho panànanda padese cakkaratanaü patiññhàsi, tattha ràjà
mahàsudassano vàsaü upaga¤ji saddhiü caturaïginiyà senàya. Ye kho
panànanda uttaràya disàya pañiràjàno, te ràjànaü mahà sudassanaü
upasaïkamitvà evamàhaüsu:ehi kho mahàràja, svàgataü te mahàràja, sakaü
te mahàràja, anusàsa mahàràjàti. Ràjà mahàsudassano evamàha: pàõo na
hantabbo, adinnaü nàdàtabbaü, kàmesu micchà na caritabbà, [PTS Page 174]
[\q 174/] musà na bhàsitabbà, majjaü na pàtabbaü, yathà bhutta¤ca
bhu¤jathàti ye kho panànanda uttaràya disàya pañiràjàno te ra¤¤o
mahàsudassanassa anuyantà5 ahesuü.———-
1. Pavattati (syà kaü). 2. Anudeva (syà). 3. Sà÷ataü [PTS]. 4 Ajjhogàhetvà [PTS]. 5. âkayanta (machasaü)
[BJT Page 272] [\x 272/]
6. Atha kho taü ànanda cakkaratanaü samuddapariyantaü pañhaviü
abhivijinitvà kusàvatiü ràjadhàniü paccàgantvà ra¤¤o mahàsudassanassa
antepuradvàre atthakaraõappamukhe akkhàhataü ma¤¤e aññhàsi. Ra¤¤o
mahàsudassanassa antepuraü upasobhayamànaü. Ra¤¤o ànanda
mahàsudassanassa evaråpaü cakkaratanaü pàturahosi.Hatthiratanaü
7. Puna ca paraü ànanda ra¤¤o mahàsudassanassa hatthiratanaü
pàturahosi, sabbaseto sattappatiññho iddhimà vehàsaïgamo uposatho nàma
nàgaràjà. Taü disvà ra¤¤o mahàsudassanassa cittaü pasãdi: bhaddakaü vata
bho hatthiyànaü sace damathaü upeyyàti atha kho taü ànanda
hatthiratanaü seyyathàpi nàma bhaddo hatthàjàniyo dãgharattaü
suparidanto, evameva damathaü upaga¤ja. Bhåtapubbaja ànanda ràjà
mahàsudassano tameva hatthiratanaü vãmaüsamàno pubbaõhasamayaü
abhiråhitvà samuddapariyantaü pañhaviü anuyàyitvà kusàvatiü ràjadhàniü
paccàgantvà pàtaràsamakàsi. Ra¤¤o ànanda mahàsudassanassa evaråpaü
hatthiratanaü pàturahosi.Assaratanaü
8. Puna ca paraü ànanda ra¤¤o mahàsudassanassa assaratanaü
pàturahosi, sabbaseto kàëasãso mu¤jakeso iddhimà vehàsaïgamo valàhako
nàmà assaràjà. Taü disvà ra¤¤o mahàsudassanassa cittaü pasãdi: bhaddakaü
vata bho assayànaü sace damathaü upeyyàti. Atha [PTS Page 175] [\q
175/] kho taü ànanda assaratanaü seyyathàpi nàma bhaddo assàjànãyo
dãgharattaü suparidanto evameva damathaü upaga¤chi. Bhåtapubbaü ànanda
ràjà mahàsudassano tameva assaratanaü vãmaüsamàno pubbaõhasamayaü
abhiruhitvà samuddapariyantaü pañhaviü anuyàyitvà kusàvatiü ràjadhàniü
paccàgantvà pàtaràsamakàsi. Ra¤¤o ànanda mahàsudassanassa evaråpaü
assaratanaü pàturahosi.Maõiratanaü
9. Puna ca paraü ànanda ra¤¤o mahàsudassanassa maõiratanaü
pàturahosi. So ahosi maõi veëuriyo subho jàtimà aññhaüso suparikammakato
accho vippasanno sabbàkàrasampanno. Tassa kho panànanda maõiratanassa
àbhà samantà yojanaü phuñà ahosi. Bhåtapubbaü ànanda ràjà mahàsudassano
tameva maõiratanaü vãmaüsamàno caturaïginiü senaü sannayahitvà maõiü
dhajaggaü àropetvà rattandhakàratimisàyaü pàyàsi. Ye kho panànanda
samantà gàmà ahesuü, te tenobhàsena kammante payojesuü divàti ma¤¤amànà.
Ra¤¤o ànanda mahàsudassanassa evaråpaü maõiratanaü pàturahosi.[BJT Page 274] [\x 274/]
Itthiratanaü
10. Puna ca paraü ànanda ra¤¤o mahàsudassanassa itthiratanaü
pàturahosi. Abhiråpà dassanãyà pàsàdikà paramàya vaõõapokkharatàya
samannàgatà, nàtidãghà nàtirassà, nàtikisà nàtithålà nàtikàëi nàccodàtà
atikkantà mànusaü vaõõaü1 appattà dibbaü vaõõaü. Tassa kho panànanda
itthiratanassa evaråpo kàyasamphasso hoti, seyyathàpi nàma tålapicuno và
kappàsapicuno và. Tassa kho panànanda itthiratanassa sãte uõhàni
gattàni honti, uõhe sãtàni. Tassa kho panànanda itthiratanassa kàyato
candanagandho vàyati. Mukhato uppalagandho. Taü kho panànanda
itthiratanaü ra¤¤o mahàsudassanassa pubbuññhàyinã ahosi [PTS Page 176]
[\q 176/] pacchànipàtinã kiükàrapañisàvinã manàpacàrãni piyavàdinã. Taü
kho panànanda itthiratanaü ràjànaü mahàsudassanaü manasàpi no aticàrã2.
Kuto pana kàyena. Ra¤¤o ànanda mahàsudassanassa evaråpaü itthãratanaü
pàturahosi.Gahapatiratanaü
11. Puna ca paraü ànanda ra¤¤o mahàsudassanassa gahapatiratanaü
pàturahosi. Tassa kammavipàkajaü dibbacakkhu pàturahosi, yena nidhiü
passati sassàmikampi assàmikampi. So ràjànaü mahàsudassanaü
upasaïkamitvà evamàha: appossukko tvaü deva hohi, ahaü te dhanena
dhanakaraõãyaü karissàmãti. Bhåtapubbaü ànanda ràjà mahàsudassano tameva
gahapatiratanaü vãmaüsamàno nàvaü abhiruhitvà majjhe gaïgàya nadiyà
sotaü ogàhitvà gahapatiratanaü etadavoca: attho me gahapati:
hira¤¤asuvaõõenàti’ tena hi mahàràja ekaü tãraü nàvaü upetåti idheva me
gahapati attho hira¤¤asuvaõõenàti. Atha kho taü ànanda gahapatiratanaü
ubhohi hatthehi udakaü omasitvà påraü hira¤¤a vaõõassa kumbhiü
uddharitvà ràjànaü mahàsudassanaü etadavoca: alamettàvatà mahàràja,
katamettàvatà mahàràja, påjitamettàvatà mahàràjàti. Ràjà mahàsudassano
evamàha: alamettàvatà gahapati, katamettàvatà gahapati påjitamettàvatà
gahapatãti. [PTS Page 177] [\q 177/] ra¤¤o ànanda mahàsudassanassa
evaråpaü gahapatiratanaü pàturahosi.———-
1. Mànussivaõõaü - syà, mànusivaõõaü (machasaü). 2. Aticarã - kaü
[BJT Page 276] [\x 276/]
Parinàyakaratanaü
12. Puna ca paraü ànanda, ra¤¤o mahàsudassanassa parinàyakaratanaü
pàturahosi paõóito viyatto medhàvã pañibalo ràjànaü mahàsudassanaü
upayàpetabbaü upayàpetuü apayàpetabbaü apayàpetuü. So ràjànaü
mahàsudassanaü upasaïkamitvà evamàha; appossukko tvaü deva hohi,
ahamanusàsissàmãti, ra¤¤o ànanda mahàsudassanassa evaråpaü
parinàyakaratanaü pàturahosi; ràjà ànanda mahàsudassano imehi sattahi
ratanehi samannàgato ahosi.Iddhisamannàgamo
13. Puna ca paraü ànanda ràjà mahàsudassano catåhi iddhãhi
samannàgato ahosi. Katamàhi catåhi iddhãhi? Idha ànanda ràjà
mahàsudassano abhiråpo ahosi dassanãyo pàsàdiko paramàya
vaõõapokkharatàya samannàgato ativiya a¤¤ehi manussehi. Ràjà ànanda
mahàsudassano imàya pañhamàya iddhiyà samannàgato ahosi.Puna ca paraü ànanda ràjà mahàsudassano dãghàyuko ahosi ciraññhitiko
ativiya a¤¤ehi manussehi. Ràjà ànanda mahàsudassano imàya dutiyàya
iddhiyà samannàgato ahosi.Puna ca paraü ànanda ràjà mahàsudassano appàbàdho ahosi appàtaïko
samavepàkiniyà gahaõiyà samannàgato nàtisãtàya nàccuõhàya ativiya a¤¤ehi
manussehi. Ràjà ànanda mahàsudassano imàya tatiyàya iddhiyà samannàgato
ahosi.[PTS Page 178] [\q 178/] puna ca paraü ànanda ràjà mahàsudassano
bràhmaõagahapatikànaü piyo ahosi manàpo. Seyyathàpi ànanda pità puttànaü
piyo hoti. Manàpo, evameva kho ànanda ràjà mahàsudassano
bràhmaõagahapatikànaü piyo ahosi manàpo ra¤¤o pi ànanda mahàsudassanassa
bràhmaõagahapatikà piyà ahesuü manàpà. Seyyathàpi ànanda pitu puttà
piyà honti manàpà evameva kho ànanda ra¤¤o mahàsudassanassa
bràhmaõagahapatikà piyà ahesuü manàpà. Seyyathàpi ànanda pitu puttà piyà
honti manàpà evameva kho ànanda ra¤¤o mahàsudassanassa
bràhmaõagahapatikà piyà ahesuü manàpà. Bhåtapubbaü ànanda ràjà
mahàsudassano caturaïginiyà senàya uyyànabhåmiü niyyàsi. Atha kho ànanda
bràhmaõagahapatikà ràjànaü mahàsudassanaü upasaïkamitvà evamàhaüsu
‘ataramàno deva yàhi yathà taü mayaü cirataraü passeyyàmà’ti ràjà pi
ànanda mahàsudassano sàrathiü àmantesi ataramàno sàrathi rathaü pesehi
yathàhaü bràhmaõagahapatikehi ciratara passãyeyyanti. Ràjà ànanda
mahàsudassano imàya catutthiyà1 iddhiyà samannàgato ahosi.Ràjà ànanda mahàsudassano imàhi catåhi iddhãhi samannàgato ahosi.
———-
1. Catutthàya (syà)
[BJT Page 278] [\x 278/]
Pokkharaõãyamàpanaü
14. Atha kho ànanda ra¤¤o mahàsudassanassa etadahosi: yannånàhaü
imàsu tàlantarikàsu dhanusate dhanusate pokkharaõiyo màpeyyanti. Màpesi
kho ànanda ràjà mahàsudassano tàsu tàlantarikàsu dhanusate dhanusate
pokkharaõiyo. Tà kho panànanda pokkharaõiyo catunnaü vaõõànaü iññhakàhi
cità ahesuü, ekà iññhakà sovaõõamayà, ekà rupiyamayà, ekà veëuriyamayà,
ekà phaëikamayà’ tàsu kho panànanda pokkharaõãsu cattàri cattàri ca
sopàõàni ahesuü catunnaü vaõõànaü. Ekaü sopàõaü sovaõõamayaü ekaü
råpiyamayaü ekaü veëuriyamayaü ekaü phaëikamayaü. Sovaõõamayassa
sopàõassa sovaõõamayà [PTS Page 179] [\q 179/] thamhà ahesuü råpiyamayà
såciyo ca uõhãsa¤ca råpiyamayassa sopàõassa råpiyamayà thamhà ahesuü,
sovaõõamayà såciyo ca uõhãsa¤ca veëuriyamayassa sopàõassa veëuriyamayà
thambhà ahesuü, phaëikamayà såciyo ca uõhãsa¤ca. Phaëikamayassa
sopàõassa phaëikamayà thambhà ahesuü, veëuriyamayà såciyo ca uõhãsa¤ca.
Tà kho panànanda pokkharaõiyo dvãhi vedikàhi parikkhittà ahesuü, ekà
vedikà sovaõõamayà ekà råpiyamayà. Sovaõõamayàya vedikàya sovaõõamayà
thambhà ahesuü råpiyamayà såciyo ca uõhãsa¤ca råpiyamayàya vedikàya
råpiyamayà thambhà ahesuü sovaõõamayà såciyo ca uõhãsa¤ca. Atha kho
ànanda ra¤¤o mahàsudassanassa etadahosi “yannånàhaü imàsu pokkharaõãsu
evaråpaü màlaü ropàpeyyaü: uppalaü padumaü kumudaü puõóarãkaü sabbotukaü
sabbajanassa anàvañanti. Ropàpesi kho ànanda ràjà mahàsudassano tàsu
pokkharaõãsu evaråpaü màlaü uppalaü padumaü kumudaü puõóarãkaü
sabbotukaü sabbajanassa anàvañaü.15. Atha kho ànanda ra¤¤o mahàsudassanasasa etadahosi: “yannånàhaü
imàsaü pokkharaõãnaü tãre nahàpake purise ñhapeyyaü ye àgatàgataü janaü
nahàpessantã”ti. òhapesi kho ànanda ràjà mahàsudassano tàsaü
pokkharaõãnaü tãre nahàpake purise ye agatàgataü janaü nahàpesuü.Atha kho ànanda ra¤¤o mahàsudassanassa etadahosi: yannånàhaü imàsaü
pokkharaõãnaü tãre evaråpaü dànaü paññhapeyyaü annaü annatthikassa 1
pànaü pànatthikassa vatthaü vatthatthikassa yànaü yànatthikassa sayanaü
sayanatthikassa itthiü itthatthikassa hira¤¤aü hira¤¤atthikassa suvaõõaü
suvaõõatthikassàti. [PTS Page 180] [\q 180/] paññhapesi kho ànanda ràjà
mahàsudassano tàsaü pokkharaõãnaü tãre evaråpaü dànaü: annaü
annatthikassa pànaü pànatthikassa vatthaü vatthatthikassa yànaü
yànatthikassa sayanaü sayanatthikassa itthiü itthitthikassa hira¤¤aü
hira¤¤atthikassa suvaõõaü suvaõõatthikassàti.———-
1. Ananatthitassa (syà, kà. [PTS]
[BJT Page 280] [\x 280/]
16. Atha kho ànanda bràhmaõagahapatikà pahåtaü sàpateyyaü àdàya
ràjànaü mahàsudasasanaü upasaïkamitvà evamàhaüsu; idaü deva pahåtaü
sàpateyyaü deva¤¤eva uddãssa àhataü, taü dovo pañigaõhàtåti. “Alaü bho,
mamapãdaü pahåtaü sàpateyyaü dhammikena balinà abhisaïkhataü taü vo
hotu, ito ca hãyo harathà”ti. Te ra¤¤à pañikkhittà ekamantaü apakkamma
evaü samacintesuü: ‘na kho etaü amhàkaü patiråpaü, yaü mayaü imàni
sàpateyyàni punadeva sakàni gharàni pañihareyyàmàti, yannåna mayaü ra¤¤o
mahàsudassanassa nivesanaü màpeyyàmà”ti. Te ràjànaü mahàsudassanaü
upasaïkamitvà evamàhaüsu ‘nivesanante deva màpessàmà’ti. Adhivàsesi kho
ànanda ràjà mahàsudassano tuõhãbhàvena. Atha kho ànanda sakko
devànamindo ra¤¤o mahàsudassanassa cetasà ceto parivitakkama¤¤àya
vissakammaü1 devaputtaü àmantesi, ehi tvaü samma vissakamma ra¤¤o
mahàsudassanassa nivesanaü màpehi dhammaü nàma pàsàdanti.‘Evaü bhadante’ti kho ànanda vissakammà [PTS Page 181] [\q 181/]
devaputto sakkassa devànamindassa pañissutvà, seyyathàpi nàma balavà
puriso sammi¤jitaü và bàhaü pasàreyya pasàritaü và bàhaü sami¤jeyya,
evamevaü devesu tàvatiüsesu antarahito, ra¤¤o mahàsudassanassa purato
pàturahosi. Atha kho ànanda vissakammà devaputto ràjànaü mahàsudassanaü
etadavoca, nivesanante deva màpessàmi dhammaü nàma pàsàdanti. Adhivàsesi
kho ànanda ràjà mahà sudassano tuõhãbhàvena. Màpesi kho ànanda
vissakammà devaputto ra¤¤o mahàsudassanassa nivesanaü dhammaü nàma
pàsàdaü.17. Dhammo ànanda pàsàdo puratthimena ca pacchimena ca yojanaü
àyàmena ahosi, uttarena ca dakkhiõena ca addhayojanaü vitthàrena,
dhammassa ànanda pàsàdassa tiporisaü uccattena vatthåcitaü ahosi
catunnaü vaõõànaü iññhakàbhi, ekà iññhakà sovaõõamayà ekà råpiyamayà ekà
veëuriyamayà ekà phaëikamayà.Dhammassa ànanda pàsàdassa caturàsãti thambhasahassàni ahesuü
catunnaü vaõõànaü, eko thambho sovaõõamayo, eko råpiyamayo, eko
veëuriyamayo, eko phaëikamayo. Dhammo ànanda pàsàdo catunnaü vaõõànaü
phalakehi satthato ahosi’———-
1. Catutthàya - [PTS] 1*] Vãsukammaü - (kà)
[BJT Page 282] [\x 282/]
Ekaü phalakaü sovaõõamayaü, ekaü råpiyamayaü, ekaü veëuriyamayaü ekaü
phaëikamayaü. Dhammassa ànanda pàsàdassa catuvãsati sopàõàni ahesuü
catunnaü vaõõànaü, ekaü sopàõaü sovaõõamayaü ekaü råpiyamayaü, ekaü
veëuriyamayaü, ekaü phaëikamayaü. Sovaõõamayassa sopàõassa sovaõõamayà
thambhà ahesuü råpiyamayà såciyo ca uõhãsa¤ca råpiyamayassa sopàõassa
råpiyamayà thambhà ahesuü, sovaõõamayà såciyo ca uõhãsa¤ca
veëuriyamayassa sopàõassa [PTS Page 182] [\q 182/] veëuriyamayà thambhà
ahesuü, phaëikamayà såciyo ca uõhãsa¤ca. Phaëikamayassa sopàõassa
phaëikamayà thambhà ahesuü veëuriyamayà såciyo ca uõhãsa¤ca.Dhamme ànanda pàsàde caturàsãtikåñàgàrasahassàni ahesuü catunnaü
vaõõànaü: ekaü kåñàgàraü sovaõõamayaü, ekaü råpiyamayaü, ekaü
veëuriyamayaü, ekaü phaëikamayaü, sovaõõamaye kåñàgàre råpiyamayo
pallaïko pa¤¤atto ahosi råpiyamaye kåñàgàre sovaõõamayo pallaïko
pa¤¤atto ahosi, veëuriyamaye kåñàgàre dantamayo pallaïko pa¤¤atto ahosi,
phaëikamaye kåñàgàre masàragallamayo pallaïko pa¤¤atto ahosi,
sovaõõamayassa kåñàgàrassa dvàre råpiyamayo tàlo ñhito ahosi tassa
råpiyamayo khandho. Sovaõõamayàni pattàni ca phalàni ca. Råpiyamayassa
kåñàgàrassa dvàre sovaõõamayo tàlo ñhito ahosi, tassa sovaõõamayo
khandho, råpiyamayàni pattàni ca phalàni ca, veëuriyamayassa kåñàgàrassa
dvàre phaëikamayo tàlo ñhito ahosi, tassa phaëikamayo khandho,
veëuriyamayàni pattàni ca, phalàni ca. Phaëikamayassa kåñàgàrassa dvàre
veëuriyamayo tàlo ñhito ahosi, tassa veëuriyamayo khandho, phaëikamayàni
pattàni ca phalàni ca.18. Atha kho ànanda ra¤¤o mahàsudassanassa etadahosi: yannånàhaü
mahàviyåhassa kåñàgàrassa dvàre sabbasovaõõamayaü tàlavanaü màpeyyaü
yattha divàvihàraü nisãdissàmãti. Màpesi kho ànanda ràjà mahàsudassano
mahàviyåhassa kåñàgàrassa dvàre sabbasovaõõamayaü tàlavanaü yattha
divàvihàraü nisãdi. Dhammo ànanda pàsàdo dvãhi vedikàhi parikkhitto [PTS
Page 183] [\q 183/] ahosi. Ekà vedikà sovaõõamayà ekà råpiyamayà.
Sovaõõamayàya vedikàya sovaõõamayà thambhà ahesuü, råpiyamayà suciyo ca
uõhãsa¤ca. Råpiyamayàya vedikàya råpiyamayà thambhà ahesuü, sovaõõamayà
såciyo ca uõhãsa¤ca.19. Dhammo ànanda pàsàdo dvãhi kiükiõikajàlehi1 parikkhitto ahosi,
ekaü jàlaü sovaõõamayaü ekaü råpiyamayaü sovaõõamayassa jàlassa
råpiyamayà kiükiõiyo ahesuü, råpiyamayassa jàlassa sovaõõamayà kiükiõiyo
ahesuü.———-
1. Kiükaõikajàlehi (syà, kà)
[BJT Page 284] [\x 284/]
Tesaü kho panànanda kiükiõikajàlànaü vàteritànaü saddo ahosi vaggu ca
rajanãyoca kamanãyo ca madanãyo ca seyyathàpi ànanda pa¤caïgikassa
turiyassa suvinãtassa suppañitàëitassa sukusalehi1 samannàgatassa saddo
hoti vaggu ca rajanãyo ca kamanãyo ca madanãyo ca evameva kho ànanda
tesaü kiükiõikajàlànaü vàteritànaü saddo ahosi vaggu ca rajanãyo ca
kamanãyo ca madanãyo ca. Ye kho panànanda tena samayena tusàvatiyà
ràjadhàniyà dhuttà ahesuü soõóà pipàsà. Te tesaü kiükiõikajàlànaü
vàteritànaü saddena parivàresuü.Niññhito kho panànanda dhammo pàsàdo duddikkho ahosi musati cakkhuni.
Seyyathàpi ànanda vassànaü pacchime màse saradasamaye viddhe
vigatavalàhake deve àdicco nahaü abbhuggamamàno2 duddikkho3 [PTS Page
184] [\q 184/] hoti, musati cakkhåni, evameva kho ànanda dhammo pàsàdo
duddikkho ahosi musati cakkhåni.20. Atha kho ànanda ra¤¤o mahàsudassanassa etadahosi; yannånàhaü
dhammassa pàsàdasasa purato dhammaü nàma pokkharaõiü màpeyyanti. Màpesi
kho ànanda ràjà mahàsudassano dhammassa pàsàdassa purato dhammaü nàma
pokkharaõiü. Dhammà ànanda pokkharaõã puratthimena ca pacchimena ca
yojanaü àyàmena ahosi, uttarena ca dakkhiõena ca addhayojanaü
vitthàrena. Dhammà ànanda pokkharaõã catunnaü vaõõànaü iññhakàhi cità
ahosi, ekà iññhakà sovaõõamayà ekà råpiyamayà, ekà veëuriyamayà ekà
phaëikamayà.Dhammàya ànanda pokkharaõiyà catuvãsatisopàõàni ahesuü catunnaü
vaõõànaü, ekaü sopàõaü sovaõõamayaü, ekaü veëuriyamayaü, ekaü
phaëikamayaü. Sovaõõamayassa sopàõassa sovaõõanamayà thambhà ahesuü
råpiyamayà såciyo ca uõhãsa¤ca, råpiyamayassa sopàõassa råpiyamayà
thambhà ahesuü sovaõõamayà såciyo ca uõhãsa¤ca, veëuriyamayassa
sopàõassa veëuriyamayà thambhà ahesuü phaëikamayà såciyo ca uõhãsa¤ca,
phaëikamayassa sopàõassa phaëikamayà thambhà ahesuü veëuriyamayà såciyo
ca uõhãsa¤ca.Dhammà ànanda pokkharaõã dvãhi vedikàhi parikkhittà ahosi, ekà vedikà
sovaõõamayà ekà råpiyamayà. Sovaõõamayàya vedikàya sovaõõamayà thambhà
ahesuü råpiyamayà såciyo ca uõhãsa¤ca, råpiyamayàya vedikàya råpiyamayà
thambhà ahesuü sovaõõamayà såciyo ca uõhãsa¤ca.———-
1. Kusalehi. (Sãmu. Syà kà, [PTS]. 2. Abbhussattamàno (machasaü). 3. Dudikkho. [PTS]
[BJT Page 286] [\x 286/]
Dhammà ànanda pokkharaõi sattahi tàlapantãhi pàrikkhittà ahosi, ekà
tàlapantã sovaõõamayà, ekà råpiyamayà, ekà veëuriyamayà, ekà eëikamayà,
ekà lohitaïkhamayà, ekà masàragallamayà, ekà sabbaratanamayà.
Sovaõõamayassa tàlassa sovaõõamayo khandho ahosi [PTS Page 185] [\q
185/] råpiyamayàni pattàni ca phalàni ca. Råpiyamayassa tàlassa
råpiyamayo khandho ahosi sovaõõamayàni pattàni ca phalàni ca.
Veëuriyamayassa tàlassa veëuriyamayo khandho ahosi phaëikamayàni pattàni
ca phalàni ca. Phaëikamayassa tàlassa phaëikamayo khandho ahosi
veëurimayàni pattàni ca phalàni ca. Lohitaïkamayassa tàlassa
lohitakkhamayo khandho ahosi masàragallamayàni pattàni ca phalàni ca.
Masàragallamayassa tàlassa masàragallamayo khandho ahosi lohitaïkamayàni
pattàni ca phalàni ca. Sabbaratanamayassa tàlassa sabbaratanamayo
khandho ahosi sabbaratanamayàni pattàni ca phalàni ca. Tàsaü kho pana
ànanda tàlapantãnaü vàteritànaü saddo ahosi vaggu ca rajanãyo ca
kamanãyo ca madanãyo ca. Seyyathàpi ànanda pa¤caïgikassa turiyassa
suvinãtassa suppañitàëitassa kusalehi samannàgatassa saddo hoti vaggu ca
rajanãyo ca kamanãyo ca madanãyo ca, evameva kho ànanda tàsaü
tàlapantãnaü vàteritànaü saddo ahosi vaggu ca rajanãyo ca kamanãyo ca
madanãyo ca. Ye kho panànanda tena samayena kusàvatiyà ràjadhàniyà
dhuttà ahesuü soõóà pipàsà, te tàsaü tàlapantãnaü vàteritànaü saddesu
parivàresuü.Niññhite kho panànanda dhamme ca pàsàde dhammàya ca pokkharaõiyà ràjà
mahàsudassano. Ye1 tena samayena samaõesu và samaõasammatà bràhmaõesu
và bràhmaõasammatà te sabbakàmehi santappetvà dhammaü pàsàdaü abhiruhi.Pañhamabhàõavàro.
———-
1. Yo kho panànanda. (Syà, kà. )
[BJT Page 288] [\x 288/]
Jhànasamàpattipañilàbho
21. Atha kho ànanda ra¤¤o mahàsudassanassa etadahosi: kissa nu kho me
idaü kammassa phalaü, kissa kammassa vipàko, yenàhaü etarahi evaü
mahiddhiko evaü mahànubhàvo ti. [PTS Page 186] [\q 186/] atha kho ànanda
ra¤¤o mahàsudassanassa etadahosi: tiõõaü kho me idaü kammànaü phalaü
tiõõaü kammànaü vipàko, yenàhaü etarahi evaü mahiddhiko evaü
mahànubhàvo, seyyathãdaü: dànassa damassa saüyamassà ti. Atha kho ànanda
ràjà mahàsudassano yena mahàviyåhaü kåñàgàraü tenupasaïkami.
Upasaïkamitvà mahàviyåhassa kåñàgàrassa dvàre ñhito udànaü udànesi.
‘Tiññha kàmavitakka, tiññha byàpàdavitakka, tiññha vihiüsàvitakka,
ettàvatà kàmavitakka, ettàvatà byàpàdavitakka, ettàvatà vihiüsàvitakkà’
ti.22. Atha kho ànanda ràjà mahàsudassano mahàviyåhaü kåñàgàraü
pavisitvà sovaõõamaye pallaïke nisinno vivicceva kàmehi vivicca
akusalehi dhammehi savitakkaü savicàraü vivekajaü pãtisukhaü pañhamaü
jhànaü upasampajja vihàsi. Vitakkavicàrànaü våpasamà ajjhattaü cetaso
ekodibhàvaü avitakkaü avicàraü samàdhijaü pãtisukhaü dutiyaü jhànaü
upasampajja vihàsi. Pãtiyà ca viràgà upekkhako ca vihàsi, sato ca
sampajàno sukhaü ca kàyena pañisaüvedesi. Yantaü ariyà àcikkhanti
upekkhako satimà sukhavihàrãti taü tatiyaü jhànaü upasampajja vihàsi.
Sukhassa ca pahànà dukkhassa ca pahànà pubbeva somanassa domanassànaü
atthaïgamà adukkhamasukhaü upekkhà satipàrisuddhiü catutthaü jhànaü
upasampajja vihàsi.23. Atha kho ànanda ràjà mahàsudassano mahàviyåhà kåñàgàrà
nikkhamitvà sovaõõamayaü kåñàgàraü pavisitvà råpiyamaye pallaïke nisinno
mettàsahagatena cetasà ekaü disaü pharitvà vihàsi. Tathà dutiyaü, tathà
tatiyaü, tathà catutthaü, iti uddhamadho tiriyaü sabbadhi sabbattatàya
sabbàvantaü lokaü mettàsahagatena cetasà vipulena mahaggatena appamàõena
averena abyàpajjena pharitvà vihàsi, karuõàsahagatena cetasà ekaü disaü
pharitvà vihàsi. Tathà dutiyaü, tathà tatiyaü, tathà catutthaü, iti
uddhamadho tiriyaü sabbadhi sabbattatàya sabbàvantaü lokaü
karuõàsahagatena cetasà vipulena mahaggatena appamàõena averena
abyàpajjena pharitvà vihàsi, muditàsahagatena cetasà ekaü disaü pharitvà
vihàsi. Tathà dutiyaü, tathà tatiyaü, tathà catutthaü, iti uddhamadho
tiriyaü sabbadhi sabbattatàya sabbàvantaü lokaü muditàsahagatena cetasà
vipulena mahaggatena appamàõena averena abyàpajjena pharitvà vihàsi,
[PTS Page 187] [\q 187/] upekkhàsahagatena cetasà ekaü disaü pharitvà
vihàsi. Tathà dutiyaü, tathà tatiyaü, tathà catutthaü, iti uddhamadho
tiriyaü sabbadhi sabbattatàya sabbàvantaü lokaü upekkhàsahagatena cetasà
vipulena mahaggatena appamàõena averena abyàpajjena pharitvà vihàsi,[BJT Page 290] [\x 290/]
Nagaràdãni.
24. Ra¤¤o ànanda mahàsudassanassa caturàsãtinagarasahassàni ahesuü
kusàvatãràjadhànipamukhàni, caturàsãtipàsàdasahassàni ahesuü
dhammapàsàdapamukhàni, caturàsãtikåñàgàrasahassàni ahesuü
mahàviyåhakåñàgàrapamukhàni.Caturàsãtipallaïkasahassàni ahesuü sovaõõamayàni råpiyamayàni
dantamayàni sàramayàni goõakatthitàni pañikatthatàni pañalikatthatàni
kàdalimigapavarapaccattharaõàni sauttaracchadàni
ubhatolohitakåpadhànàni. Caturàsãtinàgasahassàni ahesuü sovaõõàlaïkàràni
sovaõõadhajàni hemajàlapañicchannàni uposathanàgaràjapamukhàni,
caturàsãtiassasahassàni ahesuü sovaõõalaïkàràni sovaõõadhajàni
hemajàlapañicchannàni valàhakaassaràjapamukhàni,
caturàsãtirathasahassàni ahesuü sãhacammaparivàràni
byagghacammaparivàràni dãpicammaparivàràni paõóukambalaparivàràni
sovaõõalaïkàràni sovaõõadhajàni hemajàlapañicchannàni
vejayantarathapamukhàni, caturàsãtimaõisahassàni ahesuü
maõiratanapamukhàni, caturàsãtiitthisahassàni ahesuü
subhaddàdevãpamukhàni, [PTS Page 188] [\q 188/]
caturàsãtigahapatisahassàni ahesuü gahapatiratanapamukhàni,
caturàsãtikhattiyasahassàni ahesuü anuyantàni parinàyakaratanapamukhàni,
caturàsãtidhenusahassàni ahesuü dhuvasandanàni1 kaüsåpadhàraõàni,
caturàsãtivatthakoñisahassàni ahesuü khomasukhumànaü kappàsikasukhumànaü
koseyyasukhumànaü kambalasukhumànaü. Ra¤¤o ànanda mahàsudassanassa
caturàsãtithàlipàkasahassàni sàyaü pàtaü bhattàbhihàro abhiharãyittha.25. Tena kho panànanda samayena ra¤¤o mahàsudassanassa
caturàsãtinàgasahassàni sàyaü pàtaü upaññhànaü gacchanti. Atha kho
ànanda ra¤¤o mahàsudassanassa etadahosi: imàni kho me
caturàsãtinàgasahassàni sàyaü pàtaü upaññhànaü àgacchanti. Yannåna
vassasatassa vassasatassa accayena dvecattàrãsaü nàgasahassàni
dvecattàrãsaü nàgasahassàni sakiü sakiü upaññhànaü àgaccheyyunti. Atha
kho ànanda ràjà mahàsudassano parinàyakaratanaü àmantesi, ‘ imàni kho me
samma parinàyakaratana caturàsãtinàgasahassàni sàyaü pàtaü upaññhànaü
àgacchanti. Tena hi samma parinàyakaratana vassasatassa vassasatassa
accayena dvecattàrãsaü nàgasahassàni [PTS Page 189] [\q 189/]
dvecattàrãsaü nàgasahassàni sakiü sakiü upaññhànaü àgacchantu ti. ‘ Evaü
devà, ti kho ànanda parinàyakaratanaü ra¤¤o mahàsudassanassa
paccassosi. Atha kho ànanda ra¤¤o mahàsudassanassa aparena samayena
vassasatassa vassasatassa accayena dvecattàrãsaü nàgasahassàni
dvecattàrãsaü nàgasahassàni sakiü sakiü upaññhanaü àgamaüsu.———-
1. Duhasandanàni - machasaü , dåkulasandanàni [PTS]
[BJT Page 292] [\x 292/]
Subhaddàyåpasaïkamanaü
26. Atha kho ànanda subhaddàya deviyà bahunnaü vassànaü bahunnaü
vassasahassànaü accayena etadahosi: ciradiññhiko kho me ràjà
mahàsudassano. Yannånàhaü ràjànaü mahàsudassanaü dassanàya
upasaïkameyyanti. Atha kho ànanda subhaddà devã itthàgàraü àmantesi, ”
etha tumhe sãsàni nahàyatha, pãtàni vatthàni pàrupatha, ciradiññho no
ràjà mahàsudassano. Ràjànaü mahàsudassanaü dassanàya upasaïkamissàmà’
ti. Evaü ayye’ ti kho ànanda itthàgàraü subhaddàya deviyà pañissutvà
sãsàni nahàyitvà pãtàni vatthàni pàrupitvà yena subhaddà devã
tenupasaïkami. Atha kho ànanda subhaddà devã parinàyakaratanaü àmantesi:
” kappehi samma parinàyakaratana caturaïginiü senaü, ciradiññho no ràjà
mahàsudassano, ràjànaü mahàsudassanaü dassanàya upasaïkamitukàmà” ti. ‘
Evaü devã ‘ti kho ànanda parinàyakaratanaü subhaddàya deviyà pañissutvà
caturaïginiü senaü kappàpetvà, subhaddàya deviyà pañivadesi. ‘ Kappità
kho devã caturaïginã senà, yassa’dàni kàlaü ma¤¤asã’ ti. [PTS Page 190]
[\q 190/] atha kho ànanda subhaddà devã caturaïginiyà senàya saddhiü
itthàgàrena yena dhammo pàsàdo tenupasaïkami, upasaïkamitvà dhammaü
pàsàdaü abhiruhitvà yena mahàviyåhaü kåñàgàraü tenupasaïkami,
upasaïkamitvà mahàviyåhassa kåñàgàrassa dvàrabàhaü àlambitvà aññhàsi.Atha kho ànanda ràjà mahàsudassano saddaü sutvà kinnu kho mahato viya
janakàyassa saddoti, mahàviyåhakåñàgàrà nikkhamanno addasa subhaddaü
deviü dvàrabàhaü àlambitvà ñhitaü, disvàna subhaddaü deviü etadavoca: ‘
ettheva devã tiññha mà pavisã’ ti. Atha kho ànanda ràjà mahàsudassano
a¤¤ataraü purisaü àmantesi: ‘ ehi tvaü ambho purisa, mahàviyåhà kåñàgàrà
sovaõõamayaü pallaïkaü nãharitvà sabbasovaõõamaye tàlavane pa¤¤apehã’
ti. ‘ Evaü devà ‘ ti kho ànanda so puriso ra¤¤o mahàsudassanassa
pañissutvà mahàviyåhà kåñàgàrà sovaõõamayaü pallaïkaü nãharitvà
sabbasovaõõamaye tàlavane pa¤¤apesi. Atha kho ànanda ràjà mahàsudassano
dakkhiõena passena sãhaseyyaü kappesi pàde pàdaü accàdhàya sato
sampajàno.Atha kho ànanda subhaddàya deviyà etadahosi: vippasannàni kho ra¤¤o
mahàsudassanassa indriyàni parisuddho chavivaõõo pariyodàto, mà heva kho
ràjà mahàsudassano kàlamakàsãti. Ràjànaü mahàsudassanaü etadavoca:
imàni kho te deva caturàsãtinagarasahassàni kusàvatiràjadhànipamukhàni.
Ettha deva chandaü janehi jãvite apekkhaü karohi. [PTS Page 191] [\q
191/] imàni te deva caturàsãtipàsàdasahassàni dhammapàsàdapamukhàni,
ettha chandaü janehi -[BJT Page 294] [\x 294/]
Jãvite apekkhaü karohi, imàni te deva caturàsãtikåñàgàrasahassàni
mahàviyåhakåñàgàrapamukhàni, ettha deva chandaü janehi jãvite apekkhaü
karohi, imàni te deva caturàsãtipallaïkasahassàni sovaõõamayàni
råpiyamayàni dantamayàni sàramayàni goõakatthatàni pañikatthatàni
pañalikatthatàni kàdalimigapavarapaccattharaõàni sauttaracchadàni
ubhatolohitakåpadhànàni. Ettha deva chandaü janehi jãvite apekkhaü
karohi, imàni te deva caturàsãtinàgasahassàni sovaõõalaïkàràõi
sovaõõadhajàni hemajàlapañicchannàni uposathanàgaràjappamukhàni, ettha
deva chandaü janehi jãvite apekkhaü karohi, imàni te deva
caturàsãtiassasahassàni sovaõõàlaïkàràni sovaõõadhajàni
hemajàlapañicchannàni valàhakaassaràjapamukhàni, ettha deva chandaü
janehi jãvite apekkhaü karohi, imàni te deva caturàsãtirathasahassàni
sãhacammaparivàràni byagghacammaparivàràni dãpicammaparivàràni
paõóukambalaparivàràni sovaõõàlaïkàràni sovaõõadhajàni
hemajàlapañicchannàni vejayantarathappamukhàni,1 ettha deva chandaü
janehi jãvite apekkhaü karohi, imàni te deva caturàsãtimaõisahassàni
maõiratanappamukhàni, ettha deva chandaü janehi jãvite apekkhaü karohi,
imàni te deva caturàsãtiitthisahassàni itthiratanappamukhàni, ettha deva
chandaü janehi jãvite apekkhaü karohi, imàni te deva
caturàsãtigahapatisahassàni gahapatiratanappamukhàni, ettha deva chandaü
janehi jãvite apekkhaü karohi, imàni te deva
caturàsãtikhattiyasahassàni anuyantàni parinàyakaratanappamukhàni, ettha
deva chandaü janehi jãvite apekkhaü karohi, imàni te deva
caturàsãtidhenusahassàni [PTS Page 192] [\q 192/] dhuvasandanàni
kaüsupadhàraõàni, ettha deva chandaü janehi jãvite apekkhaü karohi,
imàni te deva caturàsãtivatthakoñisahassàni khomasukhumànaü
kappàsikasukhumànaü koseyyasukhumànaü kambalasukhumànaü, ettha deva
chandaü janehi jãvite apekkhaü karohi, imàni te deva
caturàsãtithàlipàkasahassàni sàyaü pàtaü bhattàbhihàro abhiharãyati,
ettha deva chandaü janehi jãvite apekkhaü karohã’ ti.———-
1. Vejayantarathapamukhàni ( bahusu ) a¤¤esu ãdisesu ñhànesu pakàrassa damitataü dissate.
[BJT Page 296] [\x 296/]
27. Evaü vutte ànanda ràjà mahàsudassano subhaddaü deviü etadavoca:
dãgharattaü kho maü tvaü devi iññhehi kantehi piyehi manàpehi
samudàcarittha, atha ca pana maü tvaü pacchime kàle aniññhehi akantehi
appiyehi amanàpehi samudàcarasã ” ti.’ Katha¤carahi taü deva
samudàcaràmã’ ti. ‘ Evaü kho maü tvaü devã samudàcara: sabbeheva deva
piyehi manàpehi nànàbhàvo vinàbhàvo a¤¤athàbhàvo. Mà kho tvaü deva
sàpekkho kàlamakàsi. Dukkhà sàpekkhassa kàlakiriyà garahità ca
sàpekkhassa kàlakiriyà. Imàni te deva caturàsãtinagarasahassàni
kusàvatiràjadhànippamukhàni. Ettha deva chandaü pajaha, jãvite apekkhaü
màkàsi. Imàni te deva caturàsãtipàsàdasahassàni dhammapàsàdappamukhàni,
ettha deva chandaü pajaha, jãvite apekkhaü màkàsi, [PTS Page 193] [\q
193/] imàni te deva caturàsãtikåñàgàrasahassàni
mahàviyåhakåñàgàrappamukhàni, ettha deva chandaü pajaha, jãvite apekkhaü
màkàsi, imàni te deva caturàsãtipallaïkasahassàni sovaõõamayàni
råpiyamayàni dantamayàni sàramayàni goõakatthatàni pañikatthatàni
pañalikatthatàni kàdalimigapavarapaccattharaõàni sauttaracchadàni
ubhatolohitakåpadhànàni. Ettha deva chandaü pajaha, jãvite apekkhaü
màkàsi, imàni te deva caturàsãtinàgasahassàni sovaõõàlaïkàràni
sovaõõadhajàni hemajàlapañicchannàni uposathanàgaràjappamukhàni, ettha
deva chandaü pajaha, jãvite apekkhaü màkàsi, imàni te deva
caturàsãtiassasahassàni sovaõõàlaïkàràni sovaõõadhajàni
hemajàlapañicchannàni valàhakaassaràjappamukhàni, ettha deva chandaü
pajaha, jãvite apekkhaü màkàsi, imàni te deva caturàsãtirathasahassàni
sãhacammaparivàràni byagghacammaparivàràni dãpicammaparivàràni
paõóukambalaparivàràni sovaõõàlaïkàràni sovaõõadhajàni
hemajàlapañicchannàni vejayantarathappamukhàni, ettha deva chandaü
pajaha, jãvite apekkhaü màkàsi, imàni te deva caturàsãtimaõisahassàni
maõiratanappamukhàni, ettha deva chandaü pajaha, jãvite apekkhaü màkàsi,
imàni te deva caturàsãtiitthisahassàni itthiratanappamukhàni, ettha
deva chandaü pajaha, jãvite apekkhaü màkàsi, imàni te deva
caturàsãtigahapatisahassàni gahapatiratanappamukhàni, ettha deva chandaü
pajaha, jãvite apekkhaü màkàsi, imàni te deva
caturàsãtikhattiyasahassàni anuyantàni parinàyakaratanappamukhàni, ettha
deva chandaü pajaha, jãvite apekkhaü màkàsi, imàni te deva
caturàsãtidhenusahassàni dhuvasandanàni kaüsåpadhàraõàni, ettha deva
chandaü
pajaha, jãvite apekkhaü màkàsi, [PTS Page 194] [\q 194/] imàni te deva
caturàsãtivatthakoñisahassàni khomasukhumànaü kappàsikasukhumànaü
koseyyasukhumànaü kambalasukhumànaü, ettha deva chandaü pajaha, jãvite
apekkhaü màkàsi, imàni te deva caturàsãtithàlipàkasahassàni sàyaü pàtaü
bhattàbhihàro abhiharãyati, ettha deva chandaü pajaha, jãvite apekkhaü
màkàsã’ ti.[BJT Page 298] [\x 298/]
28. Evaü vutte ànanda subhaddà devã parodi assåni pavattesi. Atha kho
ànanda subhaddà devã assåni pamajjitvà1 ràjànaü mahàsudassanaü
etadavoca:Sabbeheva deva piyehi manàpehi nànàbhàvo vinàbhàvo a¤¤athàbhàvo. Mà
kho tvaü deva sàpekkho kàlamakàsi. Dukkhà sàpekkhassa kàlakiriyà
garahità ca sàpekkhassa kàlakiriyà. Imàni te deva
caturàsãtinagarasahassàni kusàvatiràjadhànippamukhàni. Ettha deva
chandaü pajaha, jãvite apekkhaü màkàsi. Imàni te deva
caturàsãtipàsàdasahassàni dhammapàsàdappamukhàni, ettha chandaü pajaha,
jãvite apekkhaü màkàsi, imàni te deva caturàsãtikåñàgàrasahassàni
mahàviyåhakåñàgàrappamukhàni, ettha deva chandaü pajaha, jãvite apekkhaü
màkàsi, imàni te deva caturàsãtipallaïkasahassàni sovaõõamayàni
råpiyamayàni dantamayàni sàramayàni goõakatthatàni pañikatthatàni
pañalikatthatàni kàdalimigapavarapaccattharaõàni sauttaracchadàni
ubhatolohitakåpadhànàni. Ettha deva chandaü pajaha, jãvite apekkhaü
màkàsi, imàni te deva caturàsãtinàgasahassàni sovaõõàlaïkàràni
sovaõõadhajàni hemajàlapañicchannàni uposathanàgaràjappamukhàni, ettha
deva chandaü pajaha, jãvite apekkhaü màkàsi, imàni te deva
caturàsãtiassasahassàni sovaõõàlaïkàràni sovaõõadhajàni
hemajàlapañicchannàni [PTS Page 195] [\q 195/]
valàhakaassaràjappamukhàni, ettha deva chandaü pajaha, jãvite apekkhaü
màkàsi, imàni te deva caturàsãtirathasahassàni sãhacammaparivàràni
byagghacammaparivàràni dãpicammaparivàràni paõóukambalaparivàràni
sovaõõàlaïkàràni sovaõõadhajàni hemajàlapañicchannàni
vejayantarathapamukhàni, ettha deva chandaü pajaha, jãvite apekkhaü
màkàsi, imàni te deva caturàsãtimaõisahassàni maõiratanappamukhàni,
ettha deva chandaü pajaha, jãvite apekkhaü màkàsi, imàni te deva
caturàsãtiitthisahassàni itthiratanappamukhàni, ettha deva chandaü
pajaha, jãvite apekkhaü màkàsi, imàni te deva
caturàsãtigahapatisahassàni gahapatiratanappamukhàni, ettha deva chandaü
pajaha, jãvite apekkhaü màkàsi, imàni te deva
caturàsãtikhattiyasahassàni anuyantàni parinàyakaratanappamukhàni, ettha
deva chandaü pajaha, jãvite apekkhaü màkàsi, imàni te deva
caturàsãtidhenusahassàni dhuvasandanàni kaüsupadhàraõàni, ettha deva
chandaü pajaha, jãvite apekkhaü màkàsi, imàni te deva
caturàsãtivatthakoñisahassàni khomasukhumànaü kappàsikasukhumànaü
koseyyasukhumànaü kambalasukhumànaü, ettha deva chandaü pajaha, jãvite
apekkhaü màkàsi, imàni te deva caturàsãtithàlipàkasahassàni sàyaü pàtaü
bhattàbhihàro abhiharãyati, ettha deva c
handaü pajaha, jãvite apekkhaü màkàsã’ ti.———-
1. Pu¤jitvà - machasaü
[BJT Page 300] [\x 300/]
Brahmalokåpagamanaü
29. Atha kho ànanda ràjà mahàsudassano na cirasseva kàlamakàsi.
Seyyathàpi ànanda gahapatissa và gahapatiputtassa và manu¤¤aü bhojanaü
bhuttàvissa bhattasammado hoti, evameva kho ànanda ra¤¤o [PTS Page 196]
[\q 196/] mahàsudassanassa màraõantikà vedanà ahosi. Kàlakato cànanda
ràjà mahàsudassano sugatiü brahmalokaü upapajji. Ràjà ànanda
mahàsudassano caturàsãtivassasahassàni kumàrakãëitaü1 kãëi.
Caturàsãtivassasahassàni oparajjaü kàresi. Caturàsãtivassasahassàni
gihãbhåto2 dhamme pàsàde brahmacariyaü cari.3 So cattàro brahmavihàre
bhàvetvà kàyassa bhedà parammaraõà brahmalokåpagato ahosi.30. Siyà kho panànanda evamassa a¤¤o nåna tena samayena ràjà
Mahàsudassano ahosã ti. Na kho panetaü ànanda evaü daññhabbaü. Ahaü
tena samayena ràjà mahàsudassano ahosi. Mama tàni
caturàsãtinagarasahassàni kusàvatãnagarapamukhàni, mama tàni
caturàsãtipàsàdasahassàni dhammapàsàdappamukhàni, mama tàni
caturàsãtikåñàgàrasahassàni mahàviyåhakåñàgàrappamukhàni, mama tàni
caturàsãtipallaïkasahassàni sovaõõamayàni råpiyamayàni dantamayàni
sàramayàni goõakatthatàni pañikatthatàni pañalikatthatàni
kàdalimigapavarapaccattharaõàni sauttaracchadàni
ubhatolohitakåpadhànàni, mama tàni caturàsãtinàgasahassàni
sovaõõàlaïkàràni sovaõõadhajàni hemajàlapañicchannàni
uposathanàgaràjappamukhàni, mama tàni caturàsãtiassasahassàni
sovaõõalaïkàràni sovaõõadhajàni hemajàlapañicchannàni
valàhakaassaràjappamukhàni, mama tàni caturàsãtirathasahassàni [PTS Page
197] [\q 197/] sãhacammaparivàràni byaggacammaparivàràni
dãpicammaparivàràni paõóukambalaparivàràni sovaõõalaïkàràni
sovaõõadhajàni hemajàlapañicchannàni vejayantarathappamukhàni, mama tàni
caturàsãtimaõisahassàni maõiratanappamukhàni, mama tàni
caturàsãtiitthisahassàni subhaddàdevãpamukhàni, mama tàni
caturàsãtigahapatisahassàni gahapatiratanapamukhàni, mama tàni
caturàsãtikhattiyasahassàni anuyantàni parinàyakaratanapamukhàni, mama
tàni caturàsãtidhenusahassàni dhuvasandanàni kaüsåpadhàraõàni, mama tàni
caturàsãtivatthakoñisahassàni khomasukhumànaü kappàsikasukhumànaü
koseyyasukhumànaü kambalasukhumànaü, mama tàni
caturàsãtithàlipàkasahassàni sàyaü pàtaü bhattàbhihàro abhiharãyittha.———-
1. Kumàrakãëaü - machasaü, 2. Gihibhåto - machasaü, 3. Brahmacariyamacari - kaü
[BJT Page 302] [\x 302/]
31. Tesaü kho panànanda caturàsãtinagarasahassànaü eka¤¤eva taü
nagaraü hoti yaü tena samayena ajjhàvasàmi yadidaü kusàvatã ràjadhàni.Tesaü kho panànanda caturàsãtipàsàdasahassànaü ekoyeva so pàsàdo hoti yantena samayena ajjhàvasàmi yadidaü dhammo pàsàdo.
Tesaü kho panànanda caturàsãtikåñàgàrasahassànaü eka¤¤eva taü
kåñàgàraü hoti yantena samayena ajjhàvasàmi yadidaü mahàviyåhaü
kåñàgàraü.Tesaü kho panànanda caturàsãtipallaïkasahassànaü eko yeva so pallaïko
hoti yantena samayena paribhu¤jàmi yadidaü sovaõõamayo và råpiyamayo và
dantamayo và sàramayo và.Tesaü kho panànanda caturàsãtinàgasahassànaü eko yeva so nàgo hoti yantena samayena abhiråhàmi yadidaü uposatho nàgaràjà.
[PTS Page 198] [\q 198/]
Tesaü kho panànanda caturàsãtiassasahassànaü eko yeva so asso hoti yantena samayena abhiråhàmi yadidaü valàhako assaràjà.
Tesaü kho panànanda caturàsãtirathasahassànaü eko yeva so ratho hoti yantena samayena abhiråhàmi yadidaü vejayantaratho.
Tesaü kho panànanda caturàsãtiitthisahassànaü ekà yeva sà itthi hoti yà tena samayena paccupaññhàti khattiyinã1 và vessinã2 và.
Tesaü kho panànanda caturàsãtikoñivatthasahassànaü ekaü yeva taü
dussayugaü hoti yantena samayena paridahàmi khomasukhumaü và
kappàsikasukhumaü và koseyyasukhumaü và kambalasukhumaü và.Tesaü kho panànanda caturàsãtithàlipàkasahassànaü eko yeva so
thàlipàko hoti yato nàlikodanaparamaü bhu¤jàmi tadupiya¤ca såpeyyaü.———-
1. Khattiyànã - machasaü, khattiyàyinã - syà, 2. Vessayinã - syà.
[BJT Page 304] [\x 304/]
32. Passànanda sabbe te saïkhàrà atãtà niruddhà vipariõatà. Evaü
aniccà kho ànanda saïkhàrà. Evaü addhuvà kho ànanda saïkhàrà. Evaü
anassàsikà kho ànanda saïkhàrà, yàva¤cidaü ànanda alameva
sabbasaïkhàresu nibbindituü, alaü virajjituü, alaü vimuccituü.
Chakkhattuü kho panàhaü ànanda abhijànàmi imasmiü padese sarãraü
nikkhipità, ta¤ca kho ràjà’ va samàno cakkavattã dhammiko dhammaràjà
càturanto vijitàvã janapadatthàvariyappatto sattaratanasamannàgato. Ayaü
sattamo sarãranikkhepo. Na kho panàhaü ànanda taü padesaü samanupassàmi
sadevake loke [PTS Page 199] [\q 199/] samàrake sabuhmake
sassamaõabràhmaõiyà pajàya sadevamanussàya yattha tathàgato aññhamaü
sarãraü nikkhipeyyàti.Idamavoca bhagavà. Idaü vatvà sugato athàparaü etadavoca satthà.
Aniccà vata saïkhàrà uppàdavayadhammino
Uppajjitvà nirujjhanti tesaü våpasamo sukho ti.Mahàsudassanasuttaüniññhitaü catutthaü
oS ksldh
kfud ;ii N.jf;d wryf;d iuud iunqoaOii
[\q 309/]
39′uyd iqoiaik iQ;1h’
3′ ud jsiska fufia wik ,oS’
tla lf,l Nd.Hj;2ka jykafia l2iskdrd kqjr Wmj;a;k kuzjQ u,a, rcqkaf.a
i,ajkfhys i,a .ia folla w;frys msrsksjkamdk ld,fhys jdih lf4′ tjsg wdhhqIau;ajQ wdkkao f;reka jykafia Nd.Hj;2ka jykafia fj; meusK fufia lSh’
))iajduSks” Nd.Hj;2ka jykafia l2vd kqjrlajQ fkdiu kqjrlajQ YdLd k.rhlajQ fuz l2iskdrd kqjfrys msrsksjka fkdmdk fialajd’
5′ ))wdkkaoh” l2vd kqjrh” fkdiu kqjrh” YdLd kqjrhhs” fufia fkdlshj’
wdkkaoh” fmr tla ld,hl wysfIal ,enqjdjQ” CI;1sh jxYfhys WmkakdjQ”*wdhqO
fkdf.k(i;2rka ch.;a;djQ ckmohkays ia:sr njg meusKshdjQ” uyd iqorAYk kuz
rfcla jsh’ Tyqg fuz l2iskdrd kqjr l2idj;S kuska rdcOdks jS’ ta k.rh
jkdys kef.kysrskao” ngysrskao” os.ska fodf6′ ))wdkkaoh” uydiqorAYk rc r;ak y;lskao iDoaOs i;rlskao iukajs;
jQfhah’ wdkkaoh” ta mqKqfmdah oskfhys iakdkh fldg wgis,a iudokaj Wvquy,a
;,hg meusK isgs iqorAYk uyd rcqg oe;s oyihlska hqla;jQ ksuz j<,q
iys; jqken uvq,q *fndia f.vsh(iys;jQ ish,q wdldrfhka iuzmQrAKjQ osjHh
pl1 r;akh my< jQfhah’ ta oel uyd iqorAYk rcqg fujeks woyila we;sjsh’
osjHuhjQ pl1 r;akhla my
[\q 310/]
7′ ))wdkkaoh” blans;s uyd iqorAYk rc
Wka wdikfhka ke.sg i,qjla taldkaY fldg fmdrjd juz w;ska rka flkavsh f.k
)mskaj;a pl1r;akh” *udf.a wKil( mj;ajdjdØ mskaj;a pl1r;akh *i;r uy;a
osjhsk( chf.k foajdhs) lshuska ol2Kq w;ska meka biafiah’ wdkkaoh” tjsg
ta pl1 r;akh uyd iqorAYk rc iy isjqrZ. fik. legqju fmros.g .uka.;s’
wdkkaoh” huz fmfoil pl1 r;akh msysgsfhao tys iqorAYk rc isjqrZ. fik. iu.
jdihg meusKsfhah’8′ ))wdkkaoh” kef.kysr osidfjys huz jsreoaO rc flfkla jQjdyqo TjQyq
uyd iqorAYk rcq fj;g meusK fufia oekajQy’ ))uy rcAcqrejka jykai” tkq
uekj’ Tnf.a .uk b;d hym;a fjzuh’*fuz uyoajSmh(Tn ika;lh” wmg wkqYdikd
l< uekjhs)) hkqfjks’ uydiqorAYk rc *Tjqkag( fufia wkqYdikd l9′ ))wdkkaoh’ blans;s ta pl1 r;akh fmros. iuqÊhg neif.k thska ke.S
uyd iqorAYk rc iy isjqrZ. fik. legqju ol2Kq osYdjg fmros. .uk fuka jsh’
niakdysr .sh .uko W;2rg .sh .uko tfiau jsh’0′ ))wdkkaoh” blans;s ta pl1 r;akh uqyqo fl
[\q 311/]
-’ ))wdkkaoh” kej;o irAjdka.hu iQÈjQ
ia:dk y;lska fmdwdkkaoh” fmrjQ fohla lshus’ ta uyd iqorAYk rc yia;s r;akh jsuikafka
Wfoa ld,fhys yia;s hdkdjg ke.S uqyqo fl3=’ kej;o wdkkaoh” uydiqorAYk rcyg” uqZM YrSrsh iQÈjQ ldl
YSrAIjQ*ljqfvl2f.a ysig iudk ysila we;s( ol2Kg lerl2k flY l,dmhla we;s
iDoaOsu;ajQ wyiska hkakdjQ j,dyl wYajrdcjQ wYaj r;akhla my< jQfhah’
wdkkaoh” fmrjQ fohla lshus’ uyd iqorAYk rc ta wYaj r;akh jsuikqfha Woh
ld,fhys wiq msgg ke.S iuqÊh fl33′ ));jo wkslla kuz” wdkkaoh” ta uyd iqorAYk rcyg udKslH r;akhla
my< jQfhah’ ta udKslH r;akfha wdf,dalh yd;amiska fhdÈkla ;ek me;sr
isgsfhah’ wdkkaoh” fmrjQ fohla kuz uyd iqorAYk rc ta uKs rejk jsuikqfha
isjzrZ. fiakdj irid ta udKslH r;akh fldvsfhys w.g kxjd weia wÈre lrk ;o
lZMjr rd;1sfhys*kqjr( iersirhs” wdkkaoh” ta l2idj;s k.rh wjg .uz jdiSyq
udKslHfha wdf,dalfhka ojd,hhs is;d lrAudka; wdruzy l
[\q 312/]
34′ ))kej;o wkslla kuz” wdkkaoh” uyd
iqorAYk rcyg ia;1sr;akhla my35′ ))kej;o wkslla kuz” uyd iqorAYk rcyg .Dym;s r;akhla my<
jQfhah’ ta .Dym;s r;akhg l2Y, jsmdlfhka osjeia my< jsh’ ta .Dym;s
r;akh uyd iqorAYk rcq fj; meusK fufia lSfjzh’ foajhka jykai” W;aiy fkdl,
uekj” uu Tn jykafiaf.a Okfhka jqjukd lghq;2 lrkafkushs)) Okfhka mejrSh’36′ kej;o wkslla kuz wdkkaoh” uyd iqorAYk rcqg mrskdhl r;akhla my<
jQfhah’ Tyq mKAvs; jQfhah’ lSfuys” nsKsfuys olaI jQfhah’ {dKjka;
jQfhah’ uyd iqorAYk rcq fj;g meusK jsh hq;a;ka meusK jSugo”
fkdmeusKjshhq;a;ka fkdmeusKjSugo” iurA: jQfhah’ Tyq uyd iqorAYk rcq fj;
meusK” foajhka jykai Tn jykafia fjfyi fkdjkq uekj’ uu wkqYdikd lrkafkus”
lSh’ wdkkaoh” uyd iqorAYk rcqg funÌ mrskdhl r;akhla my< jQfhah’
wdkkaoh” uyd iqorAYk rcq fuz i;a wdldr r;akfhka hqla; jQfhah’
[\q 313/]
37′ ))wdkkaoh” kej;o wkslla kuz” uyd
iqorAYk rc i;r iDoaOshlska hqla; jQfhah’ uyd iqorAYk rc wkH ukqIHhkag
jvd w;sYhska ukdjQ rEm fYdayd we;s oelSug m1shjQ i;2g f.k fokakdjQ W;2uz
jrAK iuzm;a;sfhka hqla; jsh’fiiq ukqIHhkag jvd fndfyda l,a cSj;a jkafkla jsh’ wkH ukqIHhkag jvd wdndO wvq flfkla jsh’
38′ ;jo” wdkkaoh” ila fojsÌ uyd iqorAYk rcqf.a i;sjs,a, ;udf.a is;ska
oek jsiajlrAu osjH mq;1hdg l:d lr uyd iqorAYk rcqg jsiSug )Ouzu) kuz
m1didohla ujjhs” lSh’ jsiajlrAu osjH mq;1 f;fuz )OrAu) kuzjQ m1didohla
uejQfhah’39′ ))wdkkaoh” Bg miqj uyd iqorAYk rcyg funÌ woyila we;sjsh’ tkuz huz
fyhlska uu oeka uy;a iDoaOs we;af;a uy;a wdkqydj we;af;a fjuzo” udf.a
fuz iuzm;a;sh lskuz l2i,lrAuhlayqf.aM,hlao” ljr lrAufhlayqf.a jsmdlfhlao$lshdhs’ blans;s rcyg funÌ woyila
we;sjsh” udf.a fuz iuzm;a;sh ;1sjsO l2Y, lrAuhdf.a M,h fjhs’ ;1sjsO
lrAuhkaf.a jsmdlh fjhs’ ta ljfrAo h;a” odkfhao” Wfmdai: iS,fhao” lh yd
jpkh ixjr lsrSfuzo” hk ;1sjsO l2i, lrAufha M, jsmdlh hkqhs”30′ ;jo wdkkaoh” ta uyd iqorAYk rc f;u uydnHy kuz l@gd.drfhys fodrgqj
3-’ ;jo wdkkaoh” uyd iqorAYk rc f;u uydnzhqy kuz l2gd.drfhys rkska
l< mrAhkalfhys*wdikfhys( yqkafka ldu ;DIaKdfjka fjkaju wl2i,
OrAuhkaf.ka fjkaju” m1:u OHdkh Wmojd jsiqfhah’ fojeks OHdkh Wmojd jdih
lf
[\q 314/]
4=’ kej;o wdkkaoh” uyd iqorAYk rc f;u
iEu ;kays ish,qu m1dKska iys;jQ ish,qu f,dalh jsYd,jQ uy;a njg .shdjQ
wm1udK ffjr ke;s yskaid rys;jQ ffu;1s is;ska m;2rejd jsiqfhah’ lreKd
iy.; is;ska” uqos;d iy.; is;ska WfmlaId iy.; is;ska m;2rejd jsiqfhah’43′ tl,ays wdkkaoh” iqyÊd foajsh isjzrZ. fik.o wka;lamqr ia;1skao
iuZ. OrAum1didohg t
44′ wdkkaoh wk;2rej” iqyÊd foajshg funÌ woyila we;sjsh’ uyd iqorAYk
rcyqf.a bkaos1hfhda b;d m1ikakhy’ YrSr jrAKh msrsisÈh’ jsfYaIfhka
nn,kafkah’ uyd iqorAYk rc f;u ld,l1shd fkdflfrAjd’ foajs f;dfuda lÌZM
msioud” uyd iqorAYk rcyg fufia lSjdh’ foajhka jykai” m1shjQ ukdmjQ
ish,a,kaf.a kdkd ydjhjkafkah’ fjkajkakdjQ iajydjh we;af;ah’ wkH .;shlg
hk iajydjh we;af;ah’ foajhka jykai” kqU jykafia wdidjla ke;2juld,l1shd
l, uekj’ wdidj we;a;yqf.a ld,l1shdj Èlajkafkah’ kskaod jkafkah’
45′ tjsg uyd iqorAYk rc f;u fkdfndafjz,djlskau ld,l1shd lf
[\q 315/]
46′ wdkkaoh” ixialdrhkaf.a wks;H;dj
n,j” ish,qu ta ixialdr OrAufhdabl2;a jQy’ ksreoaO jQy’ jskdY jQy’ fufia
ixialdrfhda wks;H jkakdyqh wia;sr jkakdyquh’ wdkkaoh” ixialdrfhda fufia
wiajeiSula ke;a;dyquh’ huz fuz ish,q ixialdr OrAuhka flfrys l,lsfrkag
fkdwef,kag usfokag iqÈiq jkafkauh’47′ wdkkaoh” uu jkdys fuz m1foaYfhys yh jdrhlau Yrsr ksfCImh*YrSrh
oeuSu( l< nj oksus’ ta jkdys OdrAusljQ OrAurdckajQ pl1jd))bmso kefik iq,qjQ ixialdr OrAufhda taldka;fhka wks;Hhy’ bmso ke;sfj;a” Tjqkaf.a ixisËSu iemjkafkah)) hkqhs’
*oyy;ajeks uydiqorAYk iQ;1h ksusfhah’ (
