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LESSON 3068 Mon 22 Jul 2019 KUSHINARA WHITE PAGODA Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University 
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 112 CLASSICAL LANGUAGES including Classical Sanskrit. From http://sarvajan.ambedkar.org at 668, 5A Main Road, 8th Cross HAL 3rd Stage, Bangalore, Karnataka State, India for teaching Meditation in Buddha’s own words. Also to create the entire teachings of the Buddha in the latest 7D laser Hologram format for the welfare, happiness, peace to attain Eternal Bliss as Final Goal. WhatsApp 9449260443 SMS 9449835875 Email: buddhasaid2us@gmail.com Classical English,Roman Mahā+satipaṭṭhāna Meditation in Buddha’s Words
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LESSON 3068 Mon 22 Jul 2019

KUSHINARA WHITE PAGODA


Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
University 
in
 112 CLASSICAL LANGUAGES including Classical Sanskrit.
From
http://sarvajan.ambedkar.org
at 668, 5A Main Road, 8th Cross HAL 3rd Stage, Bangalore,
Karnataka State, India for teaching Meditation in Buddha’s own words.
Also to create the entire teachings of the Buddha in the latest 7D laser
Hologram format for the welfare, happiness, peace to attain Eternal
Bliss as Final Goal.
WhatsApp 9449260443
SMS 9449835875
Email: buddhasaid2us@gmail.com


Classical English,Roman

Mahā+satipaṭṭhāna Meditation in Buddha’s Words

— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
This sutta is widely considered as a fundamental reference for meditation practice.

Note: info·bubbles on every Pali word

Introduction


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


II. Observation of Vedanā


III. Observation of Citta


IV. Observation of Dhammas
A. Section on the 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



Introduction


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
bhikkhu–


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


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


Which four? Here, bhikkhus, a bhikkhu dwells observing 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, bhikkhus, does a bhikkhu dwell observing kāya in kāya?
Here, bhikkhus, a bhikkhu, having gone to the forest or having gone at
the root of a tree or having gone to an empty room, sits down folding
the legs crosswise, setting kāya upright, and setting sati 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 kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.


Just as, bhikkhus, a skillful turner or a turner’s apprentice, making a
long turn, understands: ‘I am making a long turn’; making a short turn,
he understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he trains himself: ‘feeling
the whole kāya, I will breathe in’; he trains himself: ‘feeling the
whole kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.


Thus he dwells observing kāya in kāya internally, or he dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere 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.


B. Section on postures


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


Thus he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere 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.


C. Section on sampajañña


Furthermore, bhikkhus, a bhikkhu, 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 kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere 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.


D. Section on Repulsiveness


Furthermore, bhikkhus, a bhikkhu considers this very body, from the
soles of the feet up and from the hair on the head down, which is
delimited by its skin and full of various kinds of impurities: “In this
kāya, there are the hairs of the head, hairs of the body, nails, teeth,
skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”


Just as if, bhikkhus, there was a bag having two openings and filled
with various kinds of grain, such as hill-paddy, paddy, mung beans,
cow-peas, sesame seeds and husked rice. A man with good eyesight, having
unfastened it, would consider [its contents]: “This is hill-paddy, this
is paddy, those are mung beans, those are cow-peas, those are sesame
seeds and this is husked rice;” in the same way, bhikkhus, a bhikkhu
considers this very body, from the soles of the feet up and from the
hair on the head down, which is delimited by its skin and full of
various kinds of impurities: “In this kāya, there are the hairs of the
head, hairs of the body, nails, teeth, skin, flesh, tendons, bones, bone
marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines,
mesentery, stomach with its contents, feces, bile, phlegm, pus, blood,
sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and
urine.”


Thus he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere 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.


E. Section on the Elements


Furthermore, bhikkhus, a bhikkhu reflects on this very kāya, however
it is placed, however it is disposed as consisting of elements: “In
this kāya, 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, however it is
placed, however it is disposed: “In this kāya, there is the earth
element, the water element, the fire element and the air element.”


Thus he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere 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.




F. Section on the nine charnel grounds


(1)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, one day dead, or two days dead or three
days dead, swollen, bluish and festering, he considers this very kāya:
“This kāya also is of such a nature, it is going to become like this,
and is not free from such a condition.”

Thus he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere 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.

(2)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, being eaten by crows, being eaten by
hawks, being eaten by vultures, being eaten by herons, being eaten by
dogs, being eaten by tigers, being eaten by panthers, being eaten by
various kinds of beings, he considers this very kāya: “This kāya also is
of such a nature, it is going to become like this, and is not free from
such a condition.”

Thus he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere 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.

(3)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton with flesh and blood, held
together by tendons, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.”


Thus he dwells observing kāya in kāya internally, or he dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere 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.

(4)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh and smeared
with blood, held together by tendons, he considers this very kāya: “This
kāya also is of such a nature, it is going to become like this, and is
not free from such a condition.”


Thus he dwells observing kāya in kāya internally, or he dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere 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.

(5)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh nor blood, held
together by tendons, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.”

Thus he dwells observing kāya in kāya internally, or he dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere 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.

(6)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, disconnected bones scattered here and
there, here a hand bone, there a foot bone, here an ankle bone, there a
shin bone, here a thigh bone, there a hip bone, here a rib, there a back
bone, here a spine bone, there a neck bone, here a jaw bone, there a
tooth bone, or there the skull, he considers this very kāya: “This kāya
also is of such a nature, it is going to become like this, and is not
free from such a condition.”

Thus he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere 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.

(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, the bones whitened like a seashell, he
considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.”

Thus he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere 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.

(8)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, heaped up bones over a year old, he
considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.”

Thus he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere 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.

(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, rotten bones reduced to powder, he
considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.”

Thus he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere 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.

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 settled citta as “a settled citta”, or he understands an
unsettled citta as “an unsettled 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.

IV. Observation of Dhammas


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.

E. Section on the Truths


And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in
dhammas with reference to the four ariya·saccas. And furthermore,
bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with
reference to the four ariya·saccas?

E1. Exposition of Dukkhasacca


And what, bhikkhus, is the dukkha ariyasacca? Jāti is dukkha, aging
is dukkha (sickness is dukkha) maraṇa is dukkha, sorrow, lamentation,
dukkha, domanassa and distress is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna·k·khandhas are
dukkha.

And what, bhikkhus, is jāti? For the various beings in the various
classes of beings, jāti, the birth, the descent [into the womb], the
arising [in the world], the appearance, the apparition of the khandhas,
the acquisition of the āyatanas. This, bhikkhus, is called jāti.

And what, bhikkhus, is jarā? For the various beings in the various
classes of beings, jarā, 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: this, bhikkhus, is called jarā.

And what, bhikkhus, is maraṇa? 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, the
passing away, the break up of the khandhas, the laying down of the
corpse: this, bhikkhus, is called maraṇa.

And what, bhikkhus, is sorrow? In one, bhikkhus, associated with
various kinds of misfortune, touched by various kinds of dukkha dhammas,
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, 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 dukkha? Whatever, bhikkhus, bodily dukkha,
bodily unpleasantness, dukkha engendered by bodily contact, unpleasant
vedayitas: this, bhikkhus, is called dukkha.

And what, bhikkhus, is domanassa? Whatever, bhikkhus, mental dukkha,
mental unpleasantness, dukkha engendered by mental contact, unpleasant
vedayitas: this, bhikkhus, is called domanassa.

And what, bhikkhus, is despair? In one, bhikkhus, associated with
various kinds of misfortune, touched by various kinds of dukkha dhammas,
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 of being associated with what is
disagreeable? Here, as to the forms, sounds, tastes, odors, 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 of being associated with what is disagreeable.

And what, bhikkhus, is the dukkha of being dissociated from what is
agreeable? Here, as to the forms, sounds, tastes, odors, 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
of being dissociated from what is agreeable.

And what, bhikkhus, is the dukkha 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 for us, and really, may we not
come to jāti.” But this is not to be achieved by wishing. This is the
dukkha 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 for us, and really, may
we not come to jarā.” But this is not to be achieved by wishing. This is
the dukkha 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 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 for us, and really,
may we not come to maraṇa.” But this is not to be achieved by wishing.
This is the dukkha of not getting what one wants.

In beings, bhikkhus, having the characteristic of sorrow,
lamentation, dukkha, domanassa and distress, such a wish arises: “oh
really, may there not be sorrow, lamentation, dukkha, domanassa and
distress for us, and really, may we not come to sorrow, lamentation,
dukkha, domanassa and distress.” But this is not to be achieved by
wishing. This is the dukkha of not getting what one wants.

And what, bhikkhus, are in short the five upādānakkhandhas? They
are: the rūpa upādānakkhandha, the vedanā upādānakkhandha, the saññā
upādānakkhandha, the saṅkhāra upādānakkhandha, the viññāṇa
upādānakkhandha. These are called in short, bhikkhus, the five
upādānakkhandhas.

This is called, bhikkhus, the dukkha ariyasacca

E2. Exposition of Samudayasacca


And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this
taṇhā leading to rebirth, connected with desire and enjoyment, finding
delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and
vibhava-taṇhā. But this taṇhā, 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, 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, when arising, arises,
there when settling, it settles. The ear in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The nose in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The tongue in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. Kāya in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Mana in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles.

Visible forms in the world are pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. Sounds in the
world are pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. Smells in the world are pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Tastes in the world are pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. Bodily phenomena
in the world are pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. Dhammas in the world are
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles.

The eye-viññāṇa in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The ear-viññāṇa
in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. The nose-viññāṇa in the world
is pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The tongue-viññāṇa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Kāya-viññāṇa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles.
Mana-viññāṇa in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles.

The eye-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The
ear-samphassa in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The nose-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The tongue-samphassa in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. Kāya-samphassa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Mana-samphassa in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles.

The vedanā born of eye-samphassa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The vedanā born of ear-samphassa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The vedanā born of nose-samphassa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The vedanā born of tongue-samphassa in the world is pleasant
and agreeable, there taṇhā, when arising, arises, there when settling,
it settles. The vedanā born of kāya-samphassa in the world is pleasant
and agreeable, there taṇhā, when arising, arises, there when settling,
it settles. The vedanā born of mana-samphassa in the world is pleasant
and agreeable, there taṇhā, when arising, arises, there when settling,
it settles.

The saññā of visible forms in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
saññā of sounds in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The saññā of
odors in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. The saññā of tastes in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The saññā of bodily phenomena in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The saññā of Dhammas in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles.

The intention [related to] visible forms in the world is pleasant
and agreeable, there taṇhā, when arising, arises, there when settling,
it settles. The intention [related to] sounds in the world is pleasant
and agreeable, there taṇhā, when arising, arises, there when settling,
it settles. The intention [related to] odors in the world is pleasant
and agreeable, there taṇhā, when arising, arises, there when settling,
it settles. The intention [related to] tastes in the world is pleasant
and agreeable, there taṇhā, when arising, arises, there when settling,
it settles. The intention [related to] bodily phenomena in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The intention [related to] dhammas in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles.

The taṇhā for visible forms in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
taṇhā for sounds in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The taṇhā for
odors in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. The taṇhā for tastes in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The taṇhā for bodily phenomena in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The taṇhā for dhammas in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles.

The vitakka of visible forms in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
vitakka of sounds in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The vitakka of
odors in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. The vitakka of tastes in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vitakka of bodily phenomena in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vitakka of dhammas in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles.

The vicāra of visible forms in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
vicāra of sounds in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The vicāra of
odors in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. The vicāra of tastes in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vicāra of bodily phenomena in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vicāra of dhammas in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. This is called, bhikkhus, the dukkha·samudaya
ariyasacca.

E3. Exposition of Nirodhasacca


And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this
taṇhā leading to rebirth, connected with desire and enjoyment, finding
delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and
vibhava-taṇhā. But this taṇhā, 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, 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, when abandoned, is
abandoned, there when ceasing, it ceases. The ear in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The nose in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The tongue in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. Kāya in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. Mana in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases.

Visible forms in the world are pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. Sounds in
the world are pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. Smells in the world are
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. Tastes in the world are pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Bodily phenomena in the world are pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Dhammas in the world are pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases.

The eye-viññāṇa in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
ear-viññāṇa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The nose-viññāṇa
in the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The tongue-viññāṇa in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. Kāya-viññāṇa in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. Mana-viññāṇa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases.



The eye-samphassa in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
ear-samphassa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The
nose-samphassa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The
tongue-samphassa in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases.
Kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. Mana-samphassa
in the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases.

The vedanā born of eye-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The vedanā born of ear-samphassa in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The vedanā born of nose-samphassa in the world
is pleasant and agreeable, there taṇhā, when abandoned, is abandoned,
there when ceasing, it ceases. The vedanā born of tongue-samphassa in
the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vedanā born of
kāya-samphassa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vedanā born
of mana-samphassa in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases.

The saññā 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, when abandoned, is abandoned, there when ceasing, it
ceases. The saññā of odors in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
saññā of tastes in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The saññā
of bodily phenomena in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The saññā
of Dhammas in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases.

The intention [related to] visible forms in the world is pleasant
and agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The intention [related to] sounds in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The intention [related to] odors in the world
is pleasant and agreeable, there taṇhā, when abandoned, is abandoned,
there when ceasing, it ceases. The intention [related to] tastes in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The intention [related to]
bodily phenomena in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] dhammas in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases.

The taṇhā for visible forms in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The taṇhā for sounds in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The taṇhā for odors in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The taṇhā for tastes in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The taṇhā for bodily phenomena in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The taṇhā for dhammas in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases.

The vitakka of visible forms in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The vitakka of sounds in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The vitakka of odors in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The vitakka of tastes in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The vitakka of bodily phenomena in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The vitakka of dhammas in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases.

The vicāra of visible forms in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The vicāra of sounds in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The vicāra of odors in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The vicāra of tastes in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The vicāra of bodily phenomena in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The vicāra of dhammas in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. This is called, bhikkhus, the dukkha·nirodha
ariyasacca.

E4. Exposition of Maggasacca


And what, bhikkhus, is the dukkha·nirodha·gāminī paṭipadā
ariyasacca? It is just this ariya aṭṭhaṅgika magga, that is to say
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo,
sammāvāyāmo, sammāsati and sammāsamādhi.

And what, bhikkhus, is sammādiṭṭhi? That, bhikkhus, which is the
ñāṇa of dukkha, the ñāṇa of dukkha-samudaya, the ñāṇa of dukkha-nirodha
and the ñāṇa of dukkha-nirodha-gāmini paṭipada, that is called,
bhikkhus, sammādiṭṭhi.

And what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are
saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā,
those are called, bhikkhus, sammāsaṅkappas.

And what, bhikkhus, is sammāvācā? That, bhikkhus, which is
abstaining from musāvādā, abstaining from pisuṇa vācā, abstaining from
pharusa vācā, and abstaining from samphappalāpa, that is called,
bhikkhus, sammāvācā.

And what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is
abstaining from pāṇātipāta , abstaining from adinnādāna, abstaining from
abrahmacariya, that is called, bhikkhus, sammā-kammanta.

And what, bhikkhus, is sammā-ājīva? Here, bhikkhus, a noble
disciple, having abandonned wrong livelihood, supports his life by right
means of livelihood, that is called, bhikkhus, sammā-ājīva.

And what, bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu
generates his chanda for the non-arising of unarisen pāpaka and akusala
dhammas, he exerts himself, rouses his viriya, applies vigorously his
citta and strives; he generates his chanda for the forsaking of arisen
pāpaka and akusala dhammas, he exerts himself, rouses his viriya,
applies vigorously his citta and strives; he generates his chanda for
the arising of unarisen kusala dhammas, he exerts himself, rouses his
viriya, applies vigorously his citta and strives; he generates his
chanda 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, applies
vigorously his citta and strives. This is called, bhikkhus, sammāvāyāma.


An what, bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells
observing 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. 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.


This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca.

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 four ariya·saccas.

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya
satta·vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.


The benefits of practicing the Satipaṭṭhānas


For whoever, bhikkhus, would practice these four satipaṭṭhānas 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.

Let alone seven years, bhikkhus. For whoever, bhikkhus, would
practice these four satipaṭṭhānas 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.

Let alone six years, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas 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.

Let alone five years, bhikkhus. For whoever, bhikkhus, would
practice these four satipaṭṭhānas 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.

Let alone four years, bhikkhus. For whoever, bhikkhus, would
practice these four satipaṭṭhānas 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.

Let alone three years, bhikkhus. For whoever, bhikkhus, would
practice these four satipaṭṭhānas 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.

Let alone two years, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas 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.

Let alone one year, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas 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.

Let alone seven months, bhikkhus. For whoever, bhikkhus, would
practice these four satipaṭṭhānas 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.

Let alone six months, bhikkhus. For whoever, bhikkhus, would
practice these four satipaṭṭhānas 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.

Let alone five months, bhikkhus. For whoever, bhikkhus, would
practice these four satipaṭṭhānas 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.

Let alone four months, bhikkhus. For whoever, bhikkhus, would
practice these four satipaṭṭhānas 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.

Let alone three months, bhikkhus. For whoever, bhikkhus, would
practice these four satipaṭṭhānas 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.

Let alone two months, bhikkhus. For whoever, bhikkhus, would
practice these four satipaṭṭhānas 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.

Let alone one month, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas 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.

Let alone half a month, bhikkhus. For whoever, bhikkhus, would
practice these four satipaṭṭhānas 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.

“This, bhikkhus, is the path that leads to nothing but the
purification of beings, the overcoming of sorrow and lamentation, the
disappearance of dukkha-domanassa, the attainment of the right way, the
realization of Nibbāna, that is to say the four satipaṭṭhānas.” Thus has
it been said, and on the basis of all this has it been said.

Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.


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