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Converted all the 92 Languages as CLASSICAL LANGUAGES

conducts lessons for the entire society and requesting every one to

Render

exact translation to this GOOGLE translation in their Classical Mother
Tongue and in any other languages they know and PRACTICE and forwarding
it to their relatives and friends will qualify them to be a faculty and
to become a STREAM ENTERER (SOTTAPANNA) and then to attain ETERNAL
BLISS as FINAL GOAL !

THIS IS AN EXERCISE FOR ALL THE ONLINE VISITING STUDENTS FOR THEIR PRACTICE

BUDDHA MEANS AWAKENED ONE WITH AWARENESS - AN EVER ACTIVE MIND
swimmer

Karnataka State Swim Meet on 26-09-2015 and 27-09-2015 at Basavangudi Swimming Pool, Bangalore

INSIGHT MEDITATION IN DIFFERENT POSTURES INCLUDING SWIMMING

This,
swimmers, is the path that leads to nothing but the purification of
beings, the overcoming of sorrow and lamentation, the disappearance of
end of sorrow and lamentation, suffering, agoni, misery
(dukkha-domanassa), the attainment of the right way, the realization of
Eternal Bliss, that is to say the four satipaṭṭhānas.

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

I. Kāyānupassanā
A. Section on ānāpāna

And
how, swimmers, does a swimmer dwell observing body in body (kāya in
kāya)? Here, swimmers, a swimmer, 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 body (kāya) upright, and setting
sati parimukhaṃ. Being thus sato he breathes in, being thus sato he
breathes out. Breathing in long he understands: ‘I am breathing in
long’; breathing out long he understands: ‘I am breathing out long’;
breathing in short he understands: ‘I am breathing in short’; breathing
out short he understands: ‘I am breathing out short’; he trains himself:
‘feeling the whole body (kāya), I will breathe in’; he trains himself:
‘feeling the whole body (kāya), I will breathe out’; he trains himself:
‘calming down the body(kāya-saṅkhāras), I will breathe in’; he trains
himself: ‘calming down the body (kāya-saṅkhāras), I will breathe out’.

Just
as, swimmers, 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, awimmers, a
swimmer, 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 body (kāya), I will breathe in’; he trains himself: ‘feeling
the whole body (kāya), I will breathe out’; he trains himself: ‘calming
down the body (kāya-saṅkhāras), I will breathe in’; he trains himself:
‘calming down the body (kāya-saṅkhāras), I will breathe out’.

Thus
he dwells observing body in body in body (kāya in kāya) internally, or
he dwells observing body in body in body (kāya in kāya) externally, or
he dwells observing body in body in body (kāya in kāya) internally and
externally; he dwells observing the samudaya of phenomena in body
(kāya), or he dwells observing the passing away of phenomena in body
(kāya), or he dwells observing the samudaya and passing away of
phenomena in body (kāya); or else, [realizing:] “this is body (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, swimmers, a swimmer dwells observing body in body (kāya in
kāya).

B. Iriyāpatha Pabba

B. Section on postures

Furthermore,
swimmers, a swimmer, 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 body (kāya) is disposed,
he understands it accordingly.

Thus he dwells observing body in
body in body (kāya in kāya) internally, or he dwells observing body in
body in body (kāya in kāya) externally, or he dwells observing body in
body in body (kāya in kāya) internally and externally; he dwells
observing the samudaya of phenomena in body (kāya), or he dwells
observing the passing away of phenomena in body (kāya), or he dwells
observing the samudaya and passing away of phenomena in body (kāya); or
else, [realizing:] “this is body (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, swimmers, a swimmer
dwells observing body in body (kāya in kāya).

C. Section on sampajañña

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

Thus he
dwells observing body in body in body (kāya in kāya) internally, or he
dwells observing body in body in body (kāya in kāya) externally, or he
dwells observing body in body in body (kāya in kāya) internally and
externally; he dwells observing the samudaya of phenomena in body
(kāya), or he dwells observing the passing away of phenomena in body
(kāya), or he dwells observing the samudaya and passing away of
phenomena in body (kāya); or else, [realizing:] “this is body (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, swimmers, a swimmer dwells observing body in body (kāya in
kāya).

D. Section on Repulsiveness

Furthermore, swimmers, a
swimmer 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 body (kāya), there are the
hairs of the head, hairs of the body, nails, teeth, skin, flesh,
tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, intestines, mesentery, stomach with its contents, feces, bile,
phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus,
synovial fluid and urine.”

Just as if, swimmers, 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, swimmers, a swimmer 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 
body (kāya), there are the hairs of the head, hairs of the body, nails,
teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver,
pleura, spleen, lungs, intestines, mesentery, stomach with its
contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovial fluid and urine.”

Thus he dwells
observing body in body in body (kāya in kāya) internally, or he dwells
observing body in body in body (kāya in kāya) externally, or he dwells
observing body in body in body (kāya in kāya) internally and externally;
he dwells observing the samudaya of phenomena in body (kāya), or he
dwells observing the passing away of phenomena in body (kāya), or he
dwells observing the samudaya and passing away of phenomena in body
(kāya); or else, [realizing:] “this is body (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, swimmers, a
swimmer dwells observing body in body (kāya in kāya).

E. Section on the Elements

Furthermore,
swimmers, a swimmer reflects on this very body (kāya), however it is
placed, however it is disposed: “In this body (kāya), there is the earth
element, the water element, the fire element and the air element.”

Just
as, swimmers, 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, swimmers, a swimmer reflects on this very body (kāya), however
it is placed, however it is disposed: “In this body (kāya), there is
the earth element, the water element, the fire element and the air
element.”

Thus he dwells observing body in body in body (kāya in
kāya) internally, or he dwells observing body in body in body (kāya in
kāya) externally, or he dwells observing body in body in body (kāya in
kāya) internally and externally; he dwells observing the samudaya of
phenomena in body (kāya), or he dwells observing the passing away of
phenomena in body (kāya), or he dwells observing the samudaya and
passing away of phenomena in body (kāya); or else, [realizing:] “this is
body (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, swimmers, a swimmer dwells observing body in body
(kāya in kāya).

F. Section on the nine charnel grounds

(1)

Furthermore,
swimmers, a swimmer, 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 body (kāya): “This
body (kāya) 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
body in body in body (kāya in kāya) internally, or he dwells observing
body in body in body (kāya in kāya) externally, or he dwells observing
body in body in body (kāya in kāya) internally and externally; he dwells
observing the samudaya of phenomena in body (kāya), or he dwells
observing the passing away of phenomena in body (kāya), or he dwells
observing the samudaya and passing away of phenomena in body (kāya); or
else, [realizing:] “this is body (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, swimmers, a swimmer
dwells observing body in body (kāya in kāya).

(2)

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

Thus he dwells observing body in body in body (kāya
in kāya) internally, or he dwells observing body in body in body (kāya
in kāya) externally, or he dwells observing body in body in body (kāya
in kāya) internally and externally; he dwells observing the samudaya of
phenomena in body (kāya), or he dwells observing the passing away of
phenomena in body (kāya), or he dwells observing the samudaya and
passing away of phenomena in body (kāya); or else, [realizing:] “this is
body (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, swimmers, a swimmer dwells observing body in body
(kāya in kāya).

(3)

Thus he dwells observing body in body
in body (kāya in kāya) internally, or he dwells observing body in body
in body (kāya in kāya) externally, or he dwells observing body in body
in body (kāya in kāya) internally and externally; he dwells observing
the samudaya of phenomena in body (kāya), or he dwells observing the
passing away of phenomena in body (kāya), or he dwells observing the
samudaya and passing away of phenomena in body (kāya); or else,
[realizing:] “this is body (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, swimmers, a swimmer dwells
observing body in body (kāya in kāya).

(4)

Furthermore,
swimmers, a swimmer, 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 body (kāya): “This
ibody (kāya) 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
body in body in body (kāya in kāya) internally, or he dwells observing
body in body in body (kāya in kāya) externally, or he dwells observing
body in body in body (kāya in kāya) internally and externally; he dwells
observing the samudaya of phenomena in body (kāya), or he dwells
observing the passing away of phenomena in body (kāya), or he dwells
observing the samudaya and passing away of phenomena in body (kāya); or
else, [realizing:] “this is body (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, swimmers, a swimmer
dwells observing body in body (kāya in kāya).

Furthermore,swimmers,
a swimmer, 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 body (kāya): “This body (kāya) also is of such a
nature, it is going to become like this, and is not free from such a
condition.”

(5)

Furthermore, swimmers, a swimmer, 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 body (kāya): “This body (kāya) 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 body in body in body (kāya in kāya) internally, or
he dwells observing body in body in body (kāya in kāya) externally, or
he dwells observing body in body in body (kāya in kāya) internally and
externally; he dwells observing the samudaya of phenomena in body
(kāya), or he dwells observing the passing away of phenomena in body
(kāya), or he dwells observing the samudaya and passing away of
phenomena in body (kāya); or else, [realizing:] “this is body (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, swimmers, a swimmer dwells observing body in body (kāya in
kāya).

(6)

Furthermore, swimmers, a swimmer, 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 body (kāya): “This body (kāya) 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 body in body in body (kāya
in kāya) internally, or he dwells observing body in body in body (kāya
in kāya) externally, or he dwells observing body in body in body (kāya
in kāya) internally and externally; he dwells observing the samudaya of
phenomena in body (kāya), or he dwells observing the passing away of
phenomena in body (kāya), or he dwells observing the samudaya and
passing away of phenomena in body (kāya); or else, [realizing:] “this is
body (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, swimmers, a swimmer dwells observing body in body
(kāya in kāya).

(7)

Furthermore, swimmers, a swimmer, 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 body (kāya):
“This body (kāya) 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 body in body in body (kāya in kāya) internally, or he dwells
observing body in body in body (kāya in kāya) externally, or he dwells
observing body in body in body (kāya in kāya) internally and externally;
he dwells observing the samudaya of phenomena in body (kāya), or he
dwells observing the passing away of phenomena in body (kāya), or he
dwells observing the samudaya and passing away of phenomena in body
(kāya); or else, [realizing:] “this is body (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, swimmers, a
swimmer dwells observing body in body (kāya in kāya).

(8)

Furthermore,
swimmers, a swimmer, 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 body (kāya): “This body (kāya) 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 body in body in body (kāya in kāya) internally, or
he dwells observing body in body in body (kāya in kāya) externally, or
he dwells observing body in body in body (kāya in kāya) internally and
externally; he dwells observing the samudaya of phenomena in body
(kāya), or he dwells observing the passing away of phenomena in body
(kāya), or he dwells observing the samudaya and passing away of
phenomena in body (kāya); or else, [realizing:] “this is body (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, swimmers, a swimmer dwells observing body in body (kāya in
kāya).

(9)

Furthermore, swimmers, a swimmer, just as if he
was seeing a dead body, cast away in a charnel ground, rotten bones
reduced to powder, he considers this very body (kāya): “This body (kāya)
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 body in
body in body (kāya in kāya) internally, or he dwells observing body in
body in body (kāya in kāya) externally, or he dwells observing body in
body in body (kāya in kāya) internally and externally; he dwells
observing the samudaya of phenomena in body (kāya), or he dwells
observing the passing away of phenomena in body (kāya), or he dwells
observing the samudaya and passing away of phenomena in body (kāya); or
else, [realizing:] “this is body (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, swimmers, a swimmer
dwells observing body in body (kāya in kāya).

II. Observation of Vedanā

And how now, swimmers, does a swimmer dwell observing vedanā in vedanā?

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

Thus he dwells
observing body in body in body (kāya in kāya) internally, or he dwells
observing body in body in body (kāya in kāya) externally, or he dwells
observing body in body in body (kāya in kāya) internally and externally;
he dwells observing the samudaya of phenomena in body (kāya), or he
dwells observing the passing away of phenomena in body (kāya), or he
dwells observing the samudaya and passing away of phenomena in body
(kāya); or else, [realizing:] “this is body (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, swimmers, a
swimmer dwells observing body in body (kāya in kāya).

1. ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya:

this
is probably the trickiest part of the sutta. It is very important
because it will be repeated over 20 times, and also because it is
thecentral part explaining how sati is actually made present. Here are a
few alternate renderings:

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

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

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

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

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

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

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

Published as a gift of Dhamma, to be distributed free of charge.

II. Observation of Vedanā

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

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

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

III. Observation of Citta

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

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

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

A. Section on the Nīvaraṇas

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

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

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

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

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

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

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

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

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

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

C. Section on the Sense Spheres

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

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

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

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

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

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

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

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

D. Section on the Bojjhaṅgas

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

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

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

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

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

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

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

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

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

D. Section on the Bojjhaṅഗ്യാസ്

 And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the seven bojjhaṅgas. And furthermore, bhikkhus, how
does a bhikkhu dwell observing dhammas in dhammas with reference to the
seven bojjhaṅgas?
 Here, bhikkhus, a bhikkhu, there being the sati
sambojjhaṅga present within, understands: “there is the sati
sambojjhaṅga within me”; there not being the sati sambojjhaṅga present
within, he understands: “there is no sati sambojjhaṅga within me”; he
understands how the unarisen sati sambojjhaṅga comes to arise; he
understands how the arisen sati sambojjhaṅga is developed to perfection.

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

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

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

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

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

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

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

 Santaṃ vā ajjhattaṃ pīti·sambojjhaṅgaṃ
‘atthi me ajjhattaṃ pīti·sambojjhaṅgo’ ti pajānāti; a·santaṃ vā
ajjhattaṃ pīti·sambojjhaṅgaṃ ‘n·atthi me ajjhattaṃ pīti·sambojjhaṅgo’ ti
pajānāti; yathā ca an·uppannassa pīti·sambojjhaṅgassa uppādo hoti taṃ
ca pajānāti; yathā ca uppannassa pīti·sambojjhaṅgassa bhāvanāya pāripūrī
hoti taṃ ca pajānāti.

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

Santaṃ vā
ajjhattaṃ passaddhi·sambojjhaṅgaṃ ‘atthi me ajjhattaṃ
passaddhi·sambojjhaṅgo’ ti pajānāti; a·santaṃ vā ajjhattaṃ
passaddhi·sambojjhaṅgaṃ ‘n·atthi me ajjhattaṃ passaddhi·sambojjhaṅgo’ ti
pajānāti; yathā ca an·uppannassa passaddhi·sambojjhaṅgassa uppādo hoti
taṃ ca pajānāti; yathā ca uppannassa passaddhi·sambojjhaṅgassa bhāvanāya
pāripūrī hoti taṃ ca pajānāti.

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

Santaṃ vā ajjhattaṃ
samādhi·sambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhi·sambojjhaṅgo’ ti
pajānāti; a·santaṃ vā ajjhattaṃ samādhi·sambojjhaṅgaṃ ‘n·atthi me
ajjhattaṃ samādhi·sambojjhaṅgo’ ti pajānāti; yathā ca an·uppannassa
samādhi·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa
samādhi·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

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

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

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

 JAGATHEESAN CHANDRASEKHARAN