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LESSON 3249 Tue 21 Jan 2020 Free Online NIBBANA TRAINING Mahāsatipaṭṭhāna Sutta — Attendance on awareness — in Classical English,Roman,
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LESSON 3249 Tue 21 Jan 2020

Free Online NIBBANA TRAINING 

Mahāsatipaṭṭhāna Sutta — Attendance on awareness — in Classical English,Roman,


https://www.youtube.com/watch?v=NqD1-Xi1ioA

https://www.youtube.com/watch?v=NqD1-Xi1ioA
Mahasatipatthana Sutta

(9d Yogi
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Mahāsatipaṭṭhāna Sutta — Attendance on awareness —in,29) Classical English,Roman,

This sutta is widely considered as a fundamental reference for meditation practice.
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
bhikkhus:
– 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.

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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