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LESSON 3068 Mon 22 Jul 2019 KUSHINARA WHITE PAGODA Analytic Insight Net - FREE Online Tipiį¹­aka Law Research & Practice University ā€Øinā€Ø 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 Buddhaā€™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+satipaį¹­į¹­hāna Meditation in Buddha’s Words
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LESSON 3068 Mon 22 Jul 2019

KUSHINARA WHITE PAGODA


Analytic Insight Net - FREE Online Tipiį¹­aka Law Research & Practice
University ā€Øinā€Ø 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 Buddhaā€™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+satipaį¹­į¹­hāna Meditation in Buddha’s Words

ā€” Attendance on awareness ā€”
[ mahā+satipaį¹­į¹­hāna ]
This sutta is widely considered as a fundamental reference for meditation practice.

Note: infoĀ·bubbles on every Pali word

Introduction


I. Observation of Kāya
A. Section on ānāpāna
B. Section on postures
C. Section on sampajaƱƱa
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 NÄ«varaį¹‡as
B. Section on the Khandhas
C. Section on the Sense Spheres
D. Section on the Bojjhaį¹…gas
E. Section on the Truths
E1. Exposition of Dukkhasacca
E2. Exposition of Samudayasacca
E3. Exposition of Nirodhasacca
E4. Exposition of Maggasacca



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
bhikkhuā€“


Bhikkhus.
ā€“ Bhaddante answered the bhikkhus. The Bhagavā said: ā€“


This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaį¹­į¹­hānas.


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 dhammaĀ·s in
dhammaĀ·s, ātāpÄ« 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 parimukhaį¹ƒ.
Being thus sato he breathes in, being thus sato he breathes out.
Breathing in long he understands: ā€˜I am breathing in longā€™; breathing
out long he understands: ā€˜I am breathing out longā€™; breathing in short
he understands: ā€˜I am breathing in shortā€™; breathing out short he
understands: ā€˜I am breathing out shortā€™; he trains himself: ā€˜feeling the
whole kāya, I will breathe inā€™; he trains himself: ā€˜feeling the whole
kāya, I will breathe outā€™; he trains himself: ā€˜calming down the
kāya-saį¹…khāras, I will breathe inā€™; he trains himself: ā€˜calming down the
kāya-saį¹…khāras, I will breathe outā€™.


Just as, bhikkhus, a skillful turner or a turnerā€™s apprentice, making a
long turn, understands: ā€˜I am making a long turnā€™; making a short turn,
he understands: ā€˜I am making a short turnā€™; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ā€˜I am breathing in longā€™;
breathing out long he understands: ā€˜I am breathing out longā€™; breathing
in short he understands: ā€˜I am breathing in shortā€™; breathing out short
he understands: ā€˜I am breathing out shortā€™; he trains himself: ā€˜feeling
the whole kāya, I will breathe inā€™; he trains himself: ā€˜feeling the
whole kāya, I will breathe outā€™; he trains himself: ā€˜calming down the
kāya-saį¹…khāras, I will breathe inā€™; he trains himself: ā€˜calming down the
kāya-saį¹…khāras, I will breathe outā€™.


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:] ā€œthis is kāya!ā€ sati is present in him, just
to the extent of mere Ʊāį¹‡a and mere paį¹­issati, 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: ā€˜I am
walkingā€™, or while standing he understands: ā€˜I am standingā€™, or while
sitting he understands: ā€˜I am sittingā€™, or while lying down he
understands: ā€˜I am lying downā€™. 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:] ā€œthis is kāya!ā€ sati is present in him, just to the
extent of mere Ʊāį¹‡a and mere paį¹­issati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya.


C. Section on sampajaƱƱa


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


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:] ā€œthis is kāya!ā€ sati is present in him, just to the
extent of mere Ʊāį¹‡a and mere paį¹­issati, 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: ā€œIn 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.ā€


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]: ā€œThis is hill-paddy, this
is paddy, those are mung beans, those are cow-peas, those are sesame
seeds and this is husked rice;ā€ 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: ā€œIn 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.ā€


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:] ā€œthis is kāya!ā€ sati is present in him, just to the
extent of mere Ʊāį¹‡a and mere paį¹­issati, 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: ā€œIn
this kāya, there is the earth element, the water element, the fire
element and the air element.ā€


Just as, bhikkhus, a skillful butcher or a butcherā€™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: ā€œIn this kāya, there is the earth
element, the water element, the fire element and the air element.ā€


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:] ā€œthis is kāya!ā€ sati is present in him, just to the
extent of mere Ʊāį¹‡a and mere paį¹­issati, 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:
ā€œThis kāya also is of such a nature, it is going to become like this,
and is not free from such a condition.ā€

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:] ā€œthis is kāya!ā€ sati is present in him, just to the
extent of mere Ʊāį¹‡a and mere paį¹­issati, 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: ā€œThis kāya also is
of such a nature, it is going to become like this, and is not free from
such a condition.ā€

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:] ā€œthis is kāya!ā€ sati is present in him, just to the
extent of mere Ʊāį¹‡a and mere paį¹­issati, 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: ā€œThis kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.ā€


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:] ā€œthis is kāya!ā€ sati is present in him, just
to the extent of mere Ʊāį¹‡a and mere paį¹­issati, 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: ā€œThis
kāya also is of such a nature, it is going to become like this, and is
not free from such a condition.ā€


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:] ā€œthis is kāya!ā€ sati is present in him, just
to the extent of mere Ʊāį¹‡a and mere paį¹­issati, 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: ā€œThis kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.ā€

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:] ā€œthis is kāya!ā€ sati is present in him, just
to the extent of mere Ʊāį¹‡a and mere paį¹­issati, 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: ā€œThis kāya
also is of such a nature, it is going to become like this, and is not
free from such a condition.ā€

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:] ā€œthis is kāya!ā€ sati is present in him, just to the
extent of mere Ʊāį¹‡a and mere paį¹­issati, 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: ā€œThis kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.ā€

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:] ā€œthis is kāya!ā€ sati is present in him, just to the
extent of mere Ʊāį¹‡a and mere paį¹­issati, 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: ā€œThis kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.ā€

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:] ā€œthis is kāya!ā€ sati is present in him, just to the
extent of mere Ʊāį¹‡a and mere paį¹­issati, 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: ā€œThis kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.ā€

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:] ā€œthis is kāya!ā€ sati is present in him, just to the
extent of mere Ʊāį¹‡a and mere paį¹­issati, 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: ā€œI
am experiencing a sukha vedanāā€; experiencing a dukkha vedanā,
undersands: ā€œI am experiencing a dukkha vedanāā€; experiencing an
adukkham-asukhā vedanā, undersands: ā€œI am experiencing a adukkham-asukhā
vedanāā€; experiencing a sukha vedanā sāmisa, undersands: ā€œI am
experiencing a sukha vedanā sāmisaā€; experiencing a sukha vedanā
nirāmisa, undersands: ā€œI am experiencing a sukha vedanā nirāmisaā€;
experiencing a dukkha vedanā sāmisa, undersands: ā€œI am experiencing a
dukkha vedanā sāmisaā€; experiencing a dukkha vedanā nirāmisa,
undersands: ā€œI am experiencing a dukkha vedanā nirāmisaā€; experiencing
an adukkham-asukhā vedanā sāmisa, undersands: ā€œI am experiencing a
adukkham-asukhā vedanā sāmisaā€; experiencing an adukkham-asukhā vedanā
nirāmisa, undersands: ā€œI am experiencing a adukkham-asukhā vedanā
nirāmisaā€.

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:] ā€œthis is vedanā!ā€
sati is present in him, just to the extent of mere Ʊāį¹‡a and mere
paį¹­issati, 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 ā€œcitta with
rāgaā€, or he understands citta without rāga as ā€œcitta without rāgaā€, or
he understands citta with dosa as ā€œcitta with dosaā€, or he understands
citta without dosa as ā€œcitta without dosaā€, or he understands citta with
moha as ā€œcitta with mohaā€, or he understands citta without moha as
ā€œcitta without mohaā€, or he understands a collected citta as ā€œa
collected cittaā€, or he understands a scattered citta as ā€œa scattered
cittaā€, or he understands an expanded citta as ā€œan expanded cittaā€, or
he understands an unexpanded citta as ā€œan unexpanded cittaā€, or he
understands a surpassable citta as ā€œa surpassable cittaā€, or he
understands an unsurpassable citta as ā€œan unsurpassable cittaā€, or he
understands a settled citta as ā€œa settled cittaā€, or he understands an
unsettled citta as ā€œan unsettled cittaā€, or he understands a liberated
citta as ā€œa liberated cittaā€, or he understands an unliberated citta as
ā€œan unliberated cittaā€.

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:] ā€œthis is citta!ā€ sati is
present in him, just to the extent of mere Ʊāį¹‡a and mere paį¹­issati, 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 NÄ«varaį¹‡as


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 nÄ«varaį¹‡as. And furthermore,
bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with
reference to the five nÄ«varaį¹‡as?

Here, bhikkhus, a bhikkhu, there being kāmacchanda present within,
understands: ā€œthere is kāmacchanda within meā€; there not being
kāmacchanda present within, he understands: ā€œthere is no kāmacchanda
within meā€; 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: ā€œthere is byāpāda within meā€; there not being byāpāda
present within, he understands: ā€œthere is no byāpāda within meā€; 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: ā€œthere is thÄ«namiddhā within meā€; there not being
thÄ«namiddhā present within, he understands: ā€œthere is no thÄ«namiddhā
within meā€; he understands how the unarisen thÄ«namiddhā 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: ā€œthere is uddhacca-kukkucca within meā€; there not being
uddhacca-kukkucca present within, he understands: ā€œthere is no
uddhacca-kukkucca within meā€; 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: ā€œthere is vicikicchā within meā€; there not being vicikicchā
present within, he understands: ā€œthere is no vicikicchā within meā€; 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:] ā€œthese are dhammas!ā€
sati is present in him, just to the extent of mere Ʊāį¹‡a and mere
paį¹­issati, 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 nÄ«varaį¹‡as.

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]: ā€œsuch is rÅ«pa, 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
saƱƱā, such is the samudaya of saƱƱā, such is the passing away of saƱƱā;
such is saį¹…khāra, such is the samudaya of saį¹…khāra, such is the passing
away of saį¹…khāra; such is viƱƱāį¹‡a, such is the samudaya of viƱƱāį¹‡a,
such is the passing away of viƱƱāį¹‡aā€.

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:] ā€œthese are dhammas!ā€
sati is present in him, just to the extent of mere Ʊāį¹‡a and mere
paį¹­issati, 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 saį¹ƒyojana which arises owing to these two, he
understands how the unarisen saį¹ƒyojana comes to arise, he understands
how the arisen saį¹ƒyojana is abandoned, and he understands how the
abandoned saį¹ƒyojana does not come to arise in the future.

He understands sota, he understands sadda, he understands the saį¹ƒyojana
which arises owing to these two, he understands how the unarisen
saį¹ƒyojana comes to arise, he understands how the arisen saį¹ƒyojana is
abandoned, and he understands how the abandoned saį¹ƒyojana does not come
to arise in the future.

He understands ghāna, he understands gandha, he understands the
saį¹ƒyojana which arises owing to these two, he understands how the
unarisen saį¹ƒyojana comes to arise, he understands how the arisen
saį¹ƒyojana is abandoned, and he understands how the abandoned saį¹ƒyojana
does not come to arise in the future.

He understands jivha, he understands rasa, he understands the saį¹ƒyojana
which arises owing to these two, he understands how the unarisen
saį¹ƒyojana comes to arise, he understands how the arisen saį¹ƒyojana is
abandoned, and he understands how the abandoned saį¹ƒyojana does not come
to arise in the future.

He understands kāya, he understands phoį¹­į¹­habba, he understands the
saį¹ƒyojana which arises owing to these two, he understands how the
unarisen saį¹ƒyojana comes to arise, he understands how the arisen
saį¹ƒyojana is abandoned, and he understands how the abandoned saį¹ƒyojana
does not come to arise in the future.

He understands mana, he understands dhammas, he understands the
saį¹ƒyojana which arises owing to these two, he understands how the
unarisen saį¹ƒyojana comes to arise, he understands how the arisen
saį¹ƒyojana is abandoned, and he understands how the abandoned saį¹ƒyojana
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:] ā€œthese are dhammas!ā€
sati is present in him, just to the extent of mere Ʊāį¹‡a and mere
paį¹­issati, 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 Bojjhaį¹…gas


And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in
dhammas with reference to the seven bojjhaį¹…gas. And furthermore,
bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with
reference to the seven bojjhaį¹…gas?

Here, bhikkhus, a bhikkhu, there being the sati sambojjhaį¹…ga present
within, understands: ā€œthere is the sati sambojjhaį¹…ga within meā€; there
not being the sati sambojjhaį¹…ga present within, he understands: ā€œthere
is no sati sambojjhaį¹…ga within meā€; he understands how the unarisen sati
sambojjhaį¹…ga comes to arise; he understands how the arisen sati
sambojjhaį¹…ga is developed to perfection.

There being the dhammavicaya sambojjhaį¹…ga present within, he
understands: ā€œthere is the dhammavicaya sambojjhaį¹…ga within meā€; there
not being the dhammavicaya sambojjhaį¹…ga present within, he understands:
ā€œthere is no dhammavicaya sambojjhaį¹…ga within meā€; he understands how
the unarisen dhammavicaya sambojjhaį¹…ga comes to arise; he understands
how the arisen dhammavicaya sambojjhaį¹…ga is developed to perfection.

There being the vÄ«riya sambojjhaį¹…ga present within, he understands:
ā€œthere is the vÄ«riya sambojjhaį¹…ga within meā€; there not being the vÄ«riya
sambojjhaį¹…ga present within, he understands: ā€œthere is no vÄ«riya
sambojjhaį¹…ga within meā€; he understands how the unarisen vÄ«riya
sambojjhaį¹…ga comes to arise; he understands how the arisen vÄ«riya
sambojjhaį¹…ga is developed to perfection.

There being the pÄ«ti sambojjhaį¹…ga present within, he understands:
ā€œthere is the pÄ«ti sambojjhaį¹…ga within meā€; there not being the pÄ«ti
sambojjhaį¹…ga present within, he understands: ā€œthere is no pÄ«ti
sambojjhaį¹…ga within meā€; he understands how the unarisen pÄ«ti
sambojjhaį¹…ga comes to arise; he understands how the arisen pÄ«ti
sambojjhaį¹…ga is developed to perfection.

There being the passaddhi sambojjhaį¹…ga present within, he
understands: ā€œthere is the passaddhi sambojjhaį¹…ga within meā€; there not
being the passaddhi sambojjhaį¹…ga present within, he understands: ā€œthere
is no passaddhi sambojjhaį¹…ga within meā€; he understands how the unarisen
passaddhi sambojjhaį¹…ga comes to arise; he understands how the arisen
passaddhi sambojjhaį¹…ga is developed to perfection.

There being the samādhi sambojjhaį¹…ga present within, he understands:
ā€œthere is the samādhi sambojjhaį¹…ga within meā€; there not being the
samādhi sambojjhaį¹…ga present within, he understands: ā€œthere is no
samādhi sambojjhaį¹…ga within meā€; he understands how the unarisen samādhi
sambojjhaį¹…ga comes to arise; he understands how the arisen samādhi
sambojjhaį¹…ga is developed to perfection.

There being the upekkhā sambojjhaį¹…ga present within, he understands:
ā€œthere is the upekkhā sambojjhaį¹…ga within meā€; there not being the
upekkhā sambojjhaį¹…ga present within, he understands: ā€œthere is no
upekkhā sambojjhaį¹…ga within meā€; he understands how the unarisen upekkhā
sambojjhaį¹…ga comes to arise; he understands how the arisen upekkhā
sambojjhaį¹…ga 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:] ā€œthese are dhammas!ā€
sati is present in him, just to the extent of mere Ʊāį¹‡a and mere
paį¹­issati, 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 bojjhaį¹…gas.

E. Section on the Truths


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

E1. Exposition of Dukkhasacca


And what, bhikkhus, is the dukkha ariyasacca? Jāti is dukkha, aging
is dukkha (sickness is dukkha) maraį¹‡a 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 upādānaĀ·kĀ·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 maraį¹‡a? 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, maraį¹‡a, the
passing away, the break up of the khandhas, the laying down of the
corpse: this, bhikkhus, is called maraį¹‡a.

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 oneā€™s disadvantage,
those who desire oneā€™s loss, those who desire oneā€™s discomfort, those
who desire oneā€™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 oneā€™s advantage, those who desire
oneā€™s benefit, those who desire oneā€™s comfort, those who desire oneā€™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: ā€œoh really, may there not be jāti for us, and really, may we not
come to jāti.ā€ 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: ā€œoh really, may there not be jarā for us, and really, may
we not come to jarā.ā€ 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: ā€œoh really, may there not be sickness for us, and
really, may we not come to sickness.ā€ 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: ā€œoh really, may there not be maraį¹‡a for us, and really,
may we not come to maraį¹‡a.ā€ 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: ā€œoh
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.ā€ 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 rÅ«pa upādānakkhandha, the vedanā upādānakkhandha, the saƱƱā
upādānakkhandha, the saį¹…khāra upādānakkhandha, the viƱƱāį¹‡a
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
taį¹‡hā leading to rebirth, connected with desire and enjoyment, finding
delight here or there, that is to say: kāma-taį¹‡hā, bhava-taį¹‡hā and
vibhava-taį¹‡hā. But this taį¹‡hā, 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 taį¹‡hā, 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 taį¹‡hā, when arising, arises,
there when settling, it settles. The ear in the world is pleasant and
agreeable, there taį¹‡hā, when arising, arises, there when settling, it
settles. The nose in the world is pleasant and agreeable, there taį¹‡hā,
when arising, arises, there when settling, it settles. The tongue in the
world is pleasant and agreeable, there taį¹‡hā, when arising, arises,
there when settling, it settles. Kāya in the world is pleasant and
agreeable, there taį¹‡hā, when arising, arises, there when settling, it
settles. Mana in the world is pleasant and agreeable, there taį¹‡hā, when
arising, arises, there when settling, it settles.

Visible forms in the world are pleasant and agreeable, there taį¹‡hā,
when arising, arises, there when settling, it settles. Sounds in the
world are pleasant and agreeable, there taį¹‡hā, when arising, arises,
there when settling, it settles. Smells in the world are pleasant and
agreeable, there taį¹‡hā, when arising, arises, there when settling, it
settles. Tastes in the world are pleasant and agreeable, there taį¹‡hā,
when arising, arises, there when settling, it settles. Bodily phenomena
in the world are pleasant and agreeable, there taį¹‡hā, when arising,
arises, there when settling, it settles. Dhammas in the world are
pleasant and agreeable, there taį¹‡hā, when arising, arises, there when
settling, it settles.

The eye-viƱƱāį¹‡a in the world is pleasant and agreeable, there taį¹‡hā,
when arising, arises, there when settling, it settles. The ear-viƱƱāį¹‡a
in the world is pleasant and agreeable, there taį¹‡hā, when arising,
arises, there when settling, it settles. The nose-viƱƱāį¹‡a in the world
is pleasant and agreeable, there taį¹‡hā, when arising, arises, there when
settling, it settles. The tongue-viƱƱāį¹‡a in the world is pleasant and
agreeable, there taį¹‡hā, when arising, arises, there when settling, it
settles. Kāya-viƱƱāį¹‡a in the world is pleasant and agreeable, there
taį¹‡hā, when arising, arises, there when settling, it settles.
Mana-viƱƱāį¹‡a in the world is pleasant and agreeable, there taį¹‡hā, when
arising, arises, there when settling, it settles.

The eye-samphassa in the world is pleasant and agreeable, there
taį¹‡hā, when arising, arises, there when settling, it settles. The
ear-samphassa in the world is pleasant and agreeable, there taį¹‡hā, when
arising, arises, there when settling, it settles. The nose-samphassa in
the world is pleasant and agreeable, there taį¹‡hā, when arising, arises,
there when settling, it settles. The tongue-samphassa in the world is
pleasant and agreeable, there taį¹‡hā, when arising, arises, there when
settling, it settles. Kāya-samphassa in the world is pleasant and
agreeable, there taį¹‡hā, when arising, arises, there when settling, it
settles. Mana-samphassa in the world is pleasant and agreeable, there
taį¹‡hā, when arising, arises, there when settling, it settles.

The vedanā born of eye-samphassa in the world is pleasant and
agreeable, there taį¹‡hā, when arising, arises, there when settling, it
settles. The vedanā born of ear-samphassa in the world is pleasant and
agreeable, there taį¹‡hā, when arising, arises, there when settling, it
settles. The vedanā born of nose-samphassa in the world is pleasant and
agreeable, there taį¹‡hā, when arising, arises, there when settling, it
settles. The vedanā born of tongue-samphassa in the world is pleasant
and agreeable, there taį¹‡hā, when arising, arises, there when settling,
it settles. The vedanā born of kāya-samphassa in the world is pleasant
and agreeable, there taį¹‡hā, when arising, arises, there when settling,
it settles. The vedanā born of mana-samphassa in the world is pleasant
and agreeable, there taį¹‡hā, when arising, arises, there when settling,
it settles.

The saƱƱā of visible forms in the world is pleasant and agreeable,
there taį¹‡hā, when arising, arises, there when settling, it settles. The
saƱƱā of sounds in the world is pleasant and agreeable, there taį¹‡hā,
when arising, arises, there when settling, it settles. The saƱƱā of
odors in the world is pleasant and agreeable, there taį¹‡hā, when arising,
arises, there when settling, it settles. The saƱƱā of tastes in the
world is pleasant and agreeable, there taį¹‡hā, when arising, arises,
there when settling, it settles. The saƱƱā of bodily phenomena in the
world is pleasant and agreeable, there taį¹‡hā, when arising, arises,
there when settling, it settles. The saƱƱā of Dhammas in the world is
pleasant and agreeable, there taį¹‡hā, when arising, arises, there when
settling, it settles.

The intention [related to] visible forms in the world is pleasant
and agreeable, there taį¹‡hā, when arising, arises, there when settling,
it settles. The intention [related to] sounds in the world is pleasant
and agreeable, there taį¹‡hā, when arising, arises, there when settling,
it settles. The intention [related to] odors in the world is pleasant
and agreeable, there taį¹‡hā, when arising, arises, there when settling,
it settles. The intention [related to] tastes in the world is pleasant
and agreeable, there taį¹‡hā, when arising, arises, there when settling,
it settles. The intention [related to] bodily phenomena in the world is
pleasant and agreeable, there taį¹‡hā, when arising, arises, there when
settling, it settles. The intention [related to] dhammas in the world is
pleasant and agreeable, there taį¹‡hā, when arising, arises, there when
settling, it settles.

The taį¹‡hā for visible forms in the world is pleasant and agreeable,
there taį¹‡hā, when arising, arises, there when settling, it settles. The
taį¹‡hā for sounds in the world is pleasant and agreeable, there taį¹‡hā,
when arising, arises, there when settling, it settles. The taį¹‡hā for
odors in the world is pleasant and agreeable, there taį¹‡hā, when arising,
arises, there when settling, it settles. The taį¹‡hā for tastes in the
world is pleasant and agreeable, there taį¹‡hā, when arising, arises,
there when settling, it settles. The taį¹‡hā for bodily phenomena in the
world is pleasant and agreeable, there taį¹‡hā, when arising, arises,
there when settling, it settles. The taį¹‡hā for dhammas in the world is
pleasant and agreeable, there taį¹‡hā, when arising, arises, there when
settling, it settles.

The vitakka of visible forms in the world is pleasant and agreeable,
there taį¹‡hā, when arising, arises, there when settling, it settles. The
vitakka of sounds in the world is pleasant and agreeable, there taį¹‡hā,
when arising, arises, there when settling, it settles. The vitakka of
odors in the world is pleasant and agreeable, there taį¹‡hā, when arising,
arises, there when settling, it settles. The vitakka of tastes in the
world is pleasant and agreeable, there taį¹‡hā, when arising, arises,
there when settling, it settles. The vitakka of bodily phenomena in the
world is pleasant and agreeable, there taį¹‡hā, when arising, arises,
there when settling, it settles. The vitakka of dhammas in the world is
pleasant and agreeable, there taį¹‡hā, when arising, arises, there when
settling, it settles.

The vicāra of visible forms in the world is pleasant and agreeable,
there taį¹‡hā, when arising, arises, there when settling, it settles. The
vicāra of sounds in the world is pleasant and agreeable, there taį¹‡hā,
when arising, arises, there when settling, it settles. The vicāra of
odors in the world is pleasant and agreeable, there taį¹‡hā, when arising,
arises, there when settling, it settles. The vicāra of tastes in the
world is pleasant and agreeable, there taį¹‡hā, when arising, arises,
there when settling, it settles. The vicāra of bodily phenomena in the
world is pleasant and agreeable, there taį¹‡hā, when arising, arises,
there when settling, it settles. The vicāra of dhammas in the world is
pleasant and agreeable, there taį¹‡hā, when arising, arises, there when
settling, it settles. This is called, bhikkhus, the dukkhaĀ·samudaya
ariyasacca.

E3. Exposition of Nirodhasacca


And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this
taį¹‡hā leading to rebirth, connected with desire and enjoyment, finding
delight here or there, that is to say: kāma-taį¹‡hā, bhava-taį¹‡hā and
vibhava-taį¹‡hā. But this taį¹‡hā, 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 taį¹‡hā, 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 taį¹‡hā, when abandoned, is
abandoned, there when ceasing, it ceases. The ear in the world is
pleasant and agreeable, there taį¹‡hā, when abandoned, is abandoned, there
when ceasing, it ceases. The nose in the world is pleasant and
agreeable, there taį¹‡hā, when abandoned, is abandoned, there when
ceasing, it ceases. The tongue in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. Kāya in the world is pleasant and agreeable, there taį¹‡hā, when
abandoned, is abandoned, there when ceasing, it ceases. Mana in the
world is pleasant and agreeable, there taį¹‡hā, when abandoned, is
abandoned, there when ceasing, it ceases.

Visible forms in the world are pleasant and agreeable, there taį¹‡hā,
when abandoned, is abandoned, there when ceasing, it ceases. Sounds in
the world are pleasant and agreeable, there taį¹‡hā, when abandoned, is
abandoned, there when ceasing, it ceases. Smells in the world are
pleasant and agreeable, there taį¹‡hā, when abandoned, is abandoned, there
when ceasing, it ceases. Tastes in the world are pleasant and
agreeable, there taį¹‡hā, when abandoned, is abandoned, there when
ceasing, it ceases. Bodily phenomena in the world are pleasant and
agreeable, there taį¹‡hā, when abandoned, is abandoned, there when
ceasing, it ceases. Dhammas in the world are pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases.

The eye-viƱƱāį¹‡a in the world is pleasant and agreeable, there taį¹‡hā,
when abandoned, is abandoned, there when ceasing, it ceases. The
ear-viƱƱāį¹‡a in the world is pleasant and agreeable, there taį¹‡hā, when
abandoned, is abandoned, there when ceasing, it ceases. The nose-viƱƱāį¹‡a
in the world is pleasant and agreeable, there taį¹‡hā, when abandoned, is
abandoned, there when ceasing, it ceases. The tongue-viƱƱāį¹‡a in the
world is pleasant and agreeable, there taį¹‡hā, when abandoned, is
abandoned, there when ceasing, it ceases. Kāya-viƱƱāį¹‡a in the world is
pleasant and agreeable, there taį¹‡hā, when abandoned, is abandoned, there
when ceasing, it ceases. Mana-viƱƱāį¹‡a in the world is pleasant and
agreeable, there taį¹‡hā, when abandoned, is abandoned, there when
ceasing, it ceases.



The eye-samphassa in the world is pleasant and agreeable, there
taį¹‡hā, when abandoned, is abandoned, there when ceasing, it ceases. The
ear-samphassa in the world is pleasant and agreeable, there taį¹‡hā, when
abandoned, is abandoned, there when ceasing, it ceases. The
nose-samphassa in the world is pleasant and agreeable, there taį¹‡hā, when
abandoned, is abandoned, there when ceasing, it ceases. The
tongue-samphassa in the world is pleasant and agreeable, there taį¹‡hā,
when abandoned, is abandoned, there when ceasing, it ceases.
Kāya-samphassa in the world is pleasant and agreeable, there taį¹‡hā, when
abandoned, is abandoned, there when ceasing, it ceases. Mana-samphassa
in the world is pleasant and agreeable, there taį¹‡hā, when abandoned, is
abandoned, there when ceasing, it ceases.

The vedanā born of eye-samphassa in the world is pleasant and
agreeable, there taį¹‡hā, when abandoned, is abandoned, there when
ceasing, it ceases. The vedanā born of ear-samphassa in the world is
pleasant and agreeable, there taį¹‡hā, when abandoned, is abandoned, there
when ceasing, it ceases. The vedanā born of nose-samphassa in the world
is pleasant and agreeable, there taį¹‡hā, when abandoned, is abandoned,
there when ceasing, it ceases. The vedanā born of tongue-samphassa in
the world is pleasant and agreeable, there taį¹‡hā, when abandoned, is
abandoned, there when ceasing, it ceases. The vedanā born of
kāya-samphassa in the world is pleasant and agreeable, there taį¹‡hā, when
abandoned, is abandoned, there when ceasing, it ceases. The vedanā born
of mana-samphassa in the world is pleasant and agreeable, there taį¹‡hā,
when abandoned, is abandoned, there when ceasing, it ceases.

The saƱƱā of visible forms in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The saƱƱā of sounds in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The saƱƱā of odors in the world is pleasant and agreeable, there
taį¹‡hā, when abandoned, is abandoned, there when ceasing, it ceases. The
saƱƱā of tastes in the world is pleasant and agreeable, there taį¹‡hā,
when abandoned, is abandoned, there when ceasing, it ceases. The saƱƱā
of bodily phenomena in the world is pleasant and agreeable, there taį¹‡hā,
when abandoned, is abandoned, there when ceasing, it ceases. The saƱƱā
of Dhammas in the world is pleasant and agreeable, there taį¹‡hā, when
abandoned, is abandoned, there when ceasing, it ceases.

The intention [related to] visible forms in the world is pleasant
and agreeable, there taį¹‡hā, when abandoned, is abandoned, there when
ceasing, it ceases. The intention [related to] sounds in the world is
pleasant and agreeable, there taį¹‡hā, when abandoned, is abandoned, there
when ceasing, it ceases. The intention [related to] odors in the world
is pleasant and agreeable, there taį¹‡hā, when abandoned, is abandoned,
there when ceasing, it ceases. The intention [related to] tastes in the
world is pleasant and agreeable, there taį¹‡hā, when abandoned, is
abandoned, there when ceasing, it ceases. The intention [related to]
bodily phenomena in the world is pleasant and agreeable, there taį¹‡hā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] dhammas in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases.

The taį¹‡hā for visible forms in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The taį¹‡hā for sounds in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The taį¹‡hā for odors in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The taį¹‡hā for tastes in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The taį¹‡hā for bodily phenomena in the world is pleasant and
agreeable, there taį¹‡hā, when abandoned, is abandoned, there when
ceasing, it ceases. The taį¹‡hā for dhammas in the world is pleasant and
agreeable, there taį¹‡hā, when abandoned, is abandoned, there when
ceasing, it ceases.

The vitakka of visible forms in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The vitakka of sounds in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The vitakka of odors in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The vitakka of tastes in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The vitakka of bodily phenomena in the world is pleasant and
agreeable, there taį¹‡hā, when abandoned, is abandoned, there when
ceasing, it ceases. The vitakka of dhammas in the world is pleasant and
agreeable, there taį¹‡hā, when abandoned, is abandoned, there when
ceasing, it ceases.

The vicāra of visible forms in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The vicāra of sounds in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The vicāra of odors in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The vicāra of tastes in the world is pleasant and agreeable,
there taį¹‡hā, when abandoned, is abandoned, there when ceasing, it
ceases. The vicāra of bodily phenomena in the world is pleasant and
agreeable, there taį¹‡hā, when abandoned, is abandoned, there when
ceasing, it ceases. The vicāra of dhammas in the world is pleasant and
agreeable, there taį¹‡hā, when abandoned, is abandoned, there when
ceasing, it ceases. This is called, bhikkhus, the dukkhaĀ·nirodha
ariyasacca.

E4. Exposition of Maggasacca


And what, bhikkhus, is the dukkhaĀ·nirodhaĀ·gāminÄ« paį¹­ipadā
ariyasacca? It is just this ariya aį¹­į¹­haį¹…gika magga, that is to say
sammādiį¹­į¹­hi, sammāsaį¹…kappo, sammāvācā, sammākammanto, sammā-ājÄ«vo,
sammāvāyāmo, sammāsati and sammāsamādhi.

And what, bhikkhus, is sammādiį¹­į¹­hi? That, bhikkhus, which is the
Ʊāį¹‡a of dukkha, the Ʊāį¹‡a of dukkha-samudaya, the Ʊāį¹‡a of dukkha-nirodha
and the Ʊāį¹‡a of dukkha-nirodha-gāmini paį¹­ipada, that is called,
bhikkhus, sammādiį¹­į¹­hi.

And what, bhikkhus, are sammāsaį¹…kappas? Those, bhikkhus, which are
saį¹…kappas of nekkhamma, saį¹…kappas of abyāpāda, saį¹…kappas of avihiį¹ƒsā,
those are called, bhikkhus, sammāsaį¹…kappas.

And what, bhikkhus, is sammāvācā? That, bhikkhus, which is
abstaining from musāvādā, abstaining from pisuį¹‡a 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 pāį¹‡Ätipāta , 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 dhammaĀ·s in dhammaĀ·s, ātāpÄ« 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: ā€˜one who is equanimous and mindful dwells in
[this] sukhaā€™, 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 dukkhaĀ·nirodhaĀ·gāminÄ« paį¹­ipadā 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:] ā€œthese are dhammas!ā€
sati is present in him, just to the extent of mere Ʊāį¹‡a and mere
paį¹­issati, 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 ariyaĀ·saccas.

Yo hi koci, bhikkhave, ime cattāro satipaį¹­į¹­hāne evaį¹ƒ bhāveyya
sattaĀ·vassāni, tassa dvinnaį¹ƒ phalānaį¹ƒ aƱƱataraį¹ƒ phalaį¹ƒ pāį¹­ikaį¹…khaį¹ƒ:
diį¹­į¹­heva dhamme aƱƱā, sati vā upādisese anāgāmitā.


The benefits of practicing the Satipaį¹­į¹­hānas


For whoever, bhikkhus, would practice these four satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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 satipaį¹­į¹­hānas 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.

ā€œThis, 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 satipaį¹­į¹­hānas.ā€ 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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