PÄįø·i
Uddesa
I. KÄyÄnupassanÄ
A. ÄnÄpÄna Pabba
B. IriyÄpatha Pabba
C. SampajÄna Pabba
D. Paį¹ikÅ«lamanasikÄra Pabba
E. DhÄtumanasikÄra Pabba
F. Navasivathika Pabba
II. VedanÄnupassanÄ
III. CittÄnupassanÄ
IV. DhammÄnupassanÄ
A. NÄ«varaį¹a Pabba
B. Khandha Pabba
C. Äyatana Pabba
D. Bojjhaį¹
ga Pabba
E. Sacca Pabba
E1. Dukkhasacca Niddesa
E2. Samudayasacca Niddesa
E3. Nirodhasacca Niddesa
E4. Maggasacca Niddesa
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English
Introduction
I. Observation of KÄya
A. Section on ÄnÄpÄna
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 VedanÄ
III. Observation of Citta
IV. Observation of Dhammas
A. Section on the NÄ«varaį¹as
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
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Uddesa
Evaį¹ me sutaį¹:
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Introduction
Thus have I heard:
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Ekaį¹ samayaį¹ bhagavÄ kurÅ«su viharati kammÄsadhammaį¹ nÄma kurÅ«naį¹ nigamo. Tatra kho bhagavÄ bhikkhÅ« Ämantesi:
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On one occasion, the BhagavÄ was staying among the Kurus at KammÄsadhamma, a market town of the Kurus. There, he addressed the bhikkhus:
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ā Bhikkhavo ti.
ā Bhaddante ti te bhikkhÅ« bhagavato paccassosuį¹. BhagavÄ etad-avoca:
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ā Bhikkhus.
ā Bhaddante answered the bhikkhus. The BhagavÄ said:
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ā
EkÄyano ayaį¹, bhikkhave, maggo sattÄnaį¹ visuddhiyÄ, soka-paridevÄnaį¹ samatikkamÄya, dukkha-domanassÄnaį¹ atthaį¹
gamÄya, ƱÄyassa adhigamÄya, nibbÄnassa sacchikiriyÄya, yadidaį¹ cattÄro satipaį¹į¹hÄnÄ.
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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 NibbÄna, that is to say the four satipaį¹į¹hÄnas.
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Katame cattÄro? Idha, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹. VedanÄsu vedanÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹. Citte cittÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹. Dhammesu dhammÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹.
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Which four? Here, bhikkhus, a bhikkhu dwells observing kÄya in kÄya, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. He dwells observing vedanÄ in vedanÄ, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. He dwells observing citta in citta, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. He dwells observing dhammaĀ·s in dhammaĀ·s, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
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I. KÄyÄnupassanÄ
A. ÄnÄpÄna Pabba
KathaĀ·Ć±Ā·ca, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati? Idha, bhikkhave, bhikkhu araƱƱa-gato vÄ rukkha-mÅ«la-gato vÄ suƱƱĀ·ÄgÄra-gato vÄ nisÄ«dati pallaį¹
kaį¹ ÄbhujitvÄ ujuį¹ kÄyaį¹ paį¹idhÄya parimukhaį¹ satiį¹ upaį¹į¹hapetvÄ. So satoĀ·va assasati, satoĀ·va passasati. DÄ«ghaį¹ vÄ assasanto ‘dÄ«ghaį¹ assasÄmÄ«’ ti pajÄnÄti; dÄ«ghaį¹ vÄ passasanto ‘dÄ«ghaį¹ passasÄmÄ«’ ti pajÄnÄti; rassaį¹ vÄ assasanto ‘rassaį¹ assasÄmÄ«’ ti pajÄnÄti; rassaį¹ vÄ passasanto ‘rassaį¹ passasÄmÄ«’ ti pajÄnÄti;
‘sabba-kÄya-paį¹isaį¹vedÄ« assasissÄmÄ«’ ti sikkhati; ‘sabba-kÄya-paį¹isaį¹vedÄ« passasissÄmÄ«’ ti sikkhati; ‘passambhayaį¹ kÄya-saį¹
khÄraį¹ assasissÄmÄ«’ ti sikkhati; ‘passambhayaį¹ kÄya-saį¹
khÄraį¹ passasissÄmÄ«’ ti sikkhati.
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I. KÄyÄnupassanÄ
A. Section on ÄnÄpÄna
And how, bhikkhus, does a bhikkhu dwell observing kÄya in kÄya? 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 kÄya upright, and setting sati parimukhaį¹. 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 kÄya, I will breathe in’; he trains
himself: ‘feeling the whole kÄya, I will breathe out’; he trains
himself: ‘calming down the kÄya-saį¹
khÄras, I will breathe in’; he trains
himself: ‘calming down the kÄya-saį¹
khÄras, I will breathe out’.
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SeyyathÄpi, bhikkhave, dakkho bhamakÄro vÄ bhamakÄrĀ·antevÄsÄ« vÄ dÄ«ghaį¹ vÄ aƱchanto ‘dÄ«ghaį¹ aƱchÄmÄ«’ ti pajÄnÄti; rassaį¹ vÄ aƱchanto ‘rassaį¹ aƱchÄmÄ«’ ti pajÄnÄti; evameva kho, bhikkhave, bhikkhu dÄ«ghaį¹ vÄ assasanto ‘dÄ«ghaį¹ assasÄmÄ«’ ti pajÄnÄti; dÄ«ghaį¹ vÄ passasanto ‘dÄ«ghaį¹ passasÄmÄ«’ ti pajÄnÄti; rassaį¹ vÄ assasanto ‘rassaį¹ assasÄmÄ«’ ti pajÄnÄti; rassaį¹ vÄ passasanto ‘rassaį¹ passasÄmÄ«’ ti pajÄnÄti;
‘sabba-kÄya-paį¹isaį¹vedÄ« assasissÄmÄ«’ ti sikkhati; ‘sabba-kÄya-paį¹isaį¹vedÄ« passasissÄmÄ«’ ti sikkhati; ‘passambhayaį¹ kÄya-saį¹
khÄraį¹ assasissÄmÄ«’ ti sikkhati; ‘passambhayaį¹ kÄya-saį¹
khÄraį¹ passasissÄmÄ«’ ti sikkhati.
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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 kÄya, I will breathe in’; he trains
himself: ‘feeling the whole kÄya, I will breathe out’; he trains
himself: ‘calming down the kÄya-saį¹
khÄras, I will breathe in’; he trains
himself: ‘calming down the kÄya-saį¹
khÄras, I will breathe out’.
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya,{1} aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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B. IriyÄpatha Pabba
Puna caĀ·paraį¹, bhikkhave, bhikkhu gacchanto vÄ āgacchÄmÄ«ā ti pajÄnÄti, į¹hito vÄ āį¹hitomhÄ«ā ti pajÄnÄti, nisinno vÄ ānisinnomhÄ«ā ti pajÄnÄti, sayÄno vÄ āsayÄnomhÄ«ā ti pajÄnÄti. YathÄ yathÄ vÄ panĀ·assa kÄyo paį¹ihito hoti, tathÄ tathÄ naį¹ pajÄnÄti.
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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 kÄya is disposed, he understands it accordingly.
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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C. SampajÄna Pabba
Puna caĀ·paraį¹, bhikkhave, bhikkhu abhikkante paį¹ikkante sampajÄnakÄrÄ« hoti, Älokite vilokite sampajÄnakÄrÄ« hoti, samiƱjite pasÄrite sampajÄnakÄrÄ« hoti, saį¹
ghÄį¹i-patta-cÄ«vara-dhÄraį¹e sampajÄnakÄrÄ« hoti, asite pÄ«te khÄyite sÄyite sampajÄnakÄrÄ« hoti, uccÄra-passÄva-kamme sampajÄnakÄrÄ« hoti, gate į¹hite nisinne sutte jÄgarite bhÄsite tuį¹hÄ«bhÄve sampajÄnakÄrÄ« hoti.
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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.
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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D. Paį¹ikÅ«lamanasikÄra Pabba
Puna caĀ·paraį¹, bhikkhave, bhikkhu imamĀ·eva kÄyaį¹, uddhaį¹ pÄdatalÄ adho kesaĀ·matthakÄ, tacaĀ·pariyantaį¹ pÅ«raį¹ nÄnappakÄrassa asucino paccavekkhati: āAtthi imasmiį¹ kÄye kesÄ lomÄ nakhÄ dantÄ taco maį¹saį¹ nhÄru aį¹į¹hi aį¹į¹himiƱjaį¹ vakkaį¹ hadayaį¹ yakanaį¹ kilomakaį¹ pihakaį¹ papphÄsaį¹ antaį¹ antaguį¹aį¹ udariyaį¹ karÄ«saį¹ pittaį¹ semhaį¹ pubbo lohitaį¹ sedo medo assu vasÄ kheįø·o siį¹
ghÄį¹ikÄ lasikÄ muttaį¹ā ti.
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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 kÄya,
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.”
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SeyyathÄpi, bhikkhave, ubhatomukhÄ putoįø·i pÅ«rÄ nÄnÄvihitassa dhaƱƱassa, seyyathidaį¹ sÄlÄ«naį¹ vÄ«hÄ«naį¹ muggÄnaį¹ mÄsÄnaį¹ tilÄnaį¹ taį¹įøulÄnaį¹.
Tamenaį¹ cakkhumÄ puriso muƱcitvÄ paccavekkheyya: āIme sÄlÄ« ime vÄ«hÄ«, ime muggÄ, ime mÄsÄ, ime tilÄ, ime taį¹įøulÄā ti; evameva kho, bhikkhave, bhikkhu imamĀ·eva kÄyaį¹, uddhaį¹ pÄdatalÄ adho kesaĀ·matthakÄ, tacaĀ·pariyantaį¹ pÅ«raį¹ nÄnappakÄrassa asucino paccavekkhati: āAtthi imasmiį¹ kÄye kesÄ lomÄ nakhÄ dantÄ taco maį¹saį¹ nhÄru aį¹į¹hi aį¹į¹himiƱjaį¹ vakkaį¹ hadayaį¹ yakanaį¹ kilomakaį¹ pihakaį¹ papphÄsaį¹ antaį¹ antaguį¹aį¹ udariyaį¹ karÄ«saį¹ pittaį¹ semhaį¹ pubbo lohitaį¹ sedo medo assu vasÄ kheįø·o siį¹
ghÄį¹ikÄ lasikÄ muttaį¹ā ti.
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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 kÄya,
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.”
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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E. DhÄtumanasikÄra Pabba
Puna caĀ·paraį¹, bhikkhave, bhikkhu imamĀ·eva kÄyaį¹ yathÄĀ·į¹hitaį¹ yathÄĀ·paį¹ihitaį¹ dhÄtuso paccavekkhati: āAtthi imasmiį¹ kÄye pathavÄ«Ā·dhÄtu ÄpoĀ·dhÄtÅ« tejoĀ·dhÄtÅ« vÄyoĀ·dhÄtÅ«ā ti.
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E. Section on the Elements
Furthermore, bhikkhus, a bhikkhu reflects on this very kÄya, however it is placed, however it is disposed as consisting of elements: “In this kÄya, there is the earth element, the water element, the fire element and the air element.”
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SeyyathÄpi, bhikkhave, dakkho goghÄtako vÄ goghÄtakĀ·antevÄsÄ« vÄ gÄviį¹ vadhitvÄ catuĀ·mahÄĀ·pathe bilaso vibhajitvÄ nisinno assa; evameva kho, bhikkhave, bhikkhu imamĀ·eva kÄyaį¹ yathÄĀ·į¹hitaį¹ yathÄĀ·paį¹ihitaį¹ dhÄtuso paccavekkhati: āAtthi imasmiį¹ kÄye pathavÄ«Ā·dhÄtu ÄpoĀ·dhÄtÅ« tejoĀ·dhÄtÅ« vÄyoĀ·dhÄtÅ«ā ti.
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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 kÄya, however it is placed, however it is disposed: “In this kÄya, there is the earth element, the water element, the fire element and the air element.”
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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| F. Navasivathika Pabba
(1)
Puna caĀ·paraį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹ sivathikÄya chaįøįøitaį¹ ekÄhaĀ·mataį¹ vÄ dvÄ«haĀ·mataį¹ vÄ tÄ«haĀ·mataį¹ vÄ uddhumÄtakaį¹ vinÄ«lakaį¹ vipubbakaĀ·jÄtaį¹, so imamĀ·eva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹Ā·dhammo evaį¹Ā·bhÄvÄ« evaį¹Ā·anĀ·atÄ«toā ti.
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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 kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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(2)
Puna caĀ·paraį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹ sivathikÄya chaįøįøitaį¹ kÄkehi vÄ khajjamÄnaį¹ kulalehi vÄ khajjamÄnaį¹ gijjhehi vÄ khajjamÄnaį¹ kaį¹
kehi vÄ khajjamÄnaį¹ sunakhehi vÄ khajjamÄnaį¹ byagghehi vÄ khajjamÄnaį¹ dÄ«pÄ«hi vÄ khajjamÄnaį¹ siį¹
gÄlehi vÄ khajjamÄnaį¹ vividhehi vÄ pÄį¹akaĀ·jÄtehi khajjamÄnaį¹, so imamĀ·eva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹Ā·dhammo evaį¹Ā·bhÄvÄ« evaį¹Ā·anĀ·atÄ«toā ti.
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(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 kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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(3)
Puna caĀ·paraį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹ sivathikÄya chaįøįøitaį¹ aį¹į¹hikaĀ·saį¹
khalikaį¹ saĀ·maį¹saĀ·lohitaį¹ nhÄruĀ·sambandhaį¹, so imamĀ·eva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹Ā·dhammo evaį¹Ā·bhÄvÄ« evaį¹Ā·anĀ·atÄ«toā ti.
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(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 kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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(4)
Puna caĀ·paraį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹ sivathikÄya chaįøįøitaį¹ aį¹į¹hikaĀ·saį¹
khalikaį¹ niĀ·maį¹saĀ·lohitaĀ·makkhitaį¹ nhÄruĀ·sambandhaį¹, so imamĀ·eva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹Ā·dhammo evaį¹Ā·bhÄvÄ« evaį¹Ā·anĀ·atÄ«toā ti.
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(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 kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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(5)
Puna caĀ·paraį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹ sivathikÄya chaįøįøitaį¹ aį¹į¹hikaĀ·saį¹
khalikaį¹ apagataĀ·maį¹saĀ·lohitaį¹ nhÄruĀ·sambandhaį¹, so imamĀ·eva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹Ā·dhammo evaį¹Ā·bhÄvÄ« evaį¹Ā·anĀ·atÄ«toā ti.
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(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 kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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(6)
Puna caĀ·paraį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹ sivathikÄya chaįøįøitaį¹ aį¹į¹hikÄni apagataĀ·sambandhÄni disÄ vidisÄ vikkhittÄni, aƱƱena hatthĀ·aį¹į¹hikaį¹ aƱƱena pÄdĀ·aį¹į¹hikaį¹ aƱƱena gopphakĀ·aį¹į¹hikaį¹ aƱƱena jaį¹
ghĀ·aį¹į¹hikaį¹ aƱƱena Å«ruĀ·į¹į¹hikaį¹ aƱƱena kaį¹iĀ·į¹į¹hikaį¹ aƱƱena phÄsukĀ·aį¹į¹hikaį¹ aƱƱena piį¹į¹hĀ·iį¹į¹hikaį¹ aƱƱena khandhĀ·aį¹į¹hikaį¹ aƱƱena gÄ«vĀ·aį¹į¹hikaį¹ aƱƱena hanukĀ·aį¹į¹hikaį¹ aƱƱena dantĀ·aį¹į¹hikaį¹ aƱƱena sÄ«sakaį¹Ähaį¹, so imamĀ·eva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹Ā·dhammo evaį¹Ā·bhÄvÄ« evaį¹Ā·anĀ·atÄ«toā ti.
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(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 kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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(7)
Puna caĀ·paraį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹ sivathikÄya chaįøįøitaį¹ aį¹į¹hikÄni setÄni saį¹
khaĀ·vaį¹į¹aĀ·paį¹ibhÄgÄni, so imamĀ·eva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹Ā·dhammo evaį¹Ā·bhÄvÄ« evaį¹Ā·anĀ·atÄ«toā ti.
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(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 kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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(8)
Puna caĀ·paraį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹ sivathikÄya chaįøįøitaį¹ aį¹į¹hikÄni puƱjaĀ·kitÄni terovassikÄni, so imamĀ·eva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹Ā·dhammo evaį¹Ā·bhÄvÄ« evaį¹Ā·anĀ·atÄ«toā ti.
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(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 kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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(9)
Puna caĀ·paraį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹ sivathikÄya chaįøįøitaį¹ aį¹į¹hikÄni pÅ«tÄ«ni cuį¹į¹akaĀ·jÄtÄni, so imamĀ·eva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹Ā·dhammo evaį¹Ā·bhÄvÄ« evaį¹Ā·anĀ·atÄ«toā ti.
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(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 kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
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Iti ajjhattaį¹ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ kÄyasmiį¹ viharati; āatthi kÄyoā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
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Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
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II. VedanÄnupassanÄ
Kathaį¹ ca pana, bhikkhave, bhikkhu vedanÄsu vedanÄnupassÄ« viharati?
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II. Observation of VedanÄ
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanÄ in vedanÄ?
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Idha, bhikkhave, bhikkhu sukhaį¹ vÄ vedanaį¹ vedayamÄno āsukhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti; dukkhaį¹ vÄ vedanaį¹ vedayamÄno ādukkhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti; aĀ·dukkham-aĀ·sukhaį¹ vÄ vedanaį¹ vedayamÄno āaĀ·dukkham-aĀ·sukhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti. SÄmisaį¹ vÄ sukhaį¹ vedanaį¹ vedayamÄno āsÄmisaį¹ sukhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti; nirÄmisaį¹ vÄ sukhaį¹ vedanaį¹ vedayamÄno ānirÄmisaį¹ sukhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti. SÄmisaį¹ vÄ dukkhaį¹ vedanaį¹ vedayamÄno āsÄmisaį¹ dukkhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti; nirÄmisaį¹ vÄ dukkhaį¹ vedanaį¹ vedayamÄno ānirÄmisaį¹ dukkhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti. SÄmisaį¹ vÄ aĀ·dukkham-aĀ·sukhaį¹ vedanaį¹ vedayamÄno āsÄmisaį¹ aĀ·dukkham-aĀ·sukhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti; nirÄmisaį¹ vÄ aĀ·dukkham-aĀ·sukhaį¹ vedanaį¹ vedayamÄno ānirÄmisaį¹ aĀ·dukkham-aĀ·sukhaį¹ vedanaį¹ vedayÄmÄ«ā ti pajÄnÄti.
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Here, bhikkhus, a bhikkhu, experiencing a sukha vedanÄ, undersands: “I am experiencing a sukha vedanÄ“; experiencing a dukkha vedanÄ, undersands: “I am experiencing a dukkha vedanÄ“; experiencing an adukkham-asukhÄ vedanÄ, undersands: “I am experiencing a adukkham-asukhÄ vedanÄ“; experiencing a sukha vedanÄ sÄmisa, undersands: “I am experiencing a sukha vedanÄ sÄmisa“; experiencing a sukha vedanÄ nirÄmisa, undersands: “I am experiencing a sukha vedanÄ nirÄmisa“; experiencing a dukkha vedanÄ sÄmisa, undersands: “I am experiencing a dukkha vedanÄ sÄmisa“; experiencing a dukkha vedanÄ nirÄmisa, undersands: “I am experiencing a dukkha vedanÄ nirÄmisa“; experiencing an adukkham-asukhÄ vedanÄ sÄmisa, undersands: “I am experiencing a adukkham-asukhÄ vedanÄ sÄmisa“; experiencing an adukkham-asukhÄ vedanÄ nirÄmisa, undersands: “I am experiencing a adukkham-asukhÄ vedanÄ nirÄmisa“.
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Iti ajjhattaį¹ vÄ vedanÄsu vedanÄnupassÄ« viharati, bahiddhÄ vÄ vedanÄsu vedanÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ vedanÄsu vedanÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ vedanÄsu viharati, vaya-dhammĀ·ÄnupassÄ« vÄ vedanÄsu viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ vedanÄsu viharati; āatthi vedanÄā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu vedanÄsu vedanÄnupassÄ« viharati.
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Thus he dwells observing vedanÄ in vedanÄ internally, or he dwells observing vedanÄ in vedanÄ externally, or he dwells observing vedanÄ in vedanÄ internally and externally; he dwells observing the samudaya of phenomena in vedanÄ, or he dwells observing the passing away of phenomena in vedanÄ, or he dwells observing the samudaya and passing away of phenomena in vedanÄ; or else, [realizing:] “this is vedanÄ!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanÄ in vedanÄ.
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III. CittÄnupassanÄ
Kathaį¹ ca pana, bhikkhave, bhikkhu citte cittÄnupassÄ« viharati?
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III. Observation of Citta
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?
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Idha, bhikkhave, bhikkhu saĀ·rÄgaį¹ vÄ cittaį¹ āsaĀ·rÄgaį¹ cittaį¹ā ti pajÄnÄti, vÄ«taĀ·rÄgaį¹ vÄ cittaį¹ āvÄ«taĀ·rÄgaį¹ cittaį¹ā ti pajÄnÄti, saĀ·dosaį¹ vÄ cittaį¹ āsaĀ·dosaį¹ cittaį¹ā ti pajÄnÄti, vÄ«taĀ·dosaį¹ vÄ cittaį¹ āvÄ«taĀ·dosaį¹ cittaį¹ā ti pajÄnÄti, saĀ·mohaį¹ vÄ cittaį¹ āsaĀ·mohaį¹ cittaį¹ā ti pajÄnÄti, vÄ«taĀ·mohaį¹ vÄ cittaį¹ āvÄ«taĀ·mohaį¹ cittaį¹ā ti pajÄnÄti, saį¹
khittaį¹ vÄ cittaį¹ āsaį¹
khittaį¹ cittaį¹ā ti pajÄnÄti, vikkhittaį¹ vÄ cittaį¹ āvikkhittaį¹ cittaį¹ā ti pajÄnÄti, mahaggataį¹ vÄ cittaį¹ āmahaggataį¹ cittaį¹ā ti pajÄnÄti, aĀ·mahaggataį¹ vÄ cittaį¹ āaĀ·mahaggataį¹ cittaį¹ā ti pajÄnÄti, saĀ·uttaraį¹ vÄ cittaį¹ āsaĀ·uttaraį¹ cittaį¹ā ti pajÄnÄti, anĀ·uttaraį¹ vÄ cittaį¹ āanĀ·uttaraį¹ cittaį¹ā ti pajÄnÄti, samÄhitaį¹ vÄ cittaį¹ āsamÄhitaį¹ cittaį¹ā ti pajÄnÄti, aĀ·samÄhitaį¹ vÄ cittaį¹ āaĀ·samÄhitaį¹ cittaį¹ā ti pajÄnÄti, vimuttaį¹ vÄ cittaį¹ āvimuttaį¹ cittaį¹ā ti pajÄnÄti, aĀ·vimuttaį¹ vÄ cittaį¹ āaĀ·vimuttaį¹ cittaį¹ā ti pajÄnÄti.
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Here, bhikkhus, a bhikkhu understands citta with rÄga as “citta with rÄga“, or he understands citta without rÄga as “citta without rÄga“, 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“.
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Iti ajjhattaį¹ vÄ citte cittÄnupassÄ« viharati, bahiddhÄ vÄ citte cittÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ citte cittÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ cittasmiį¹ viharati, vaya-dhammĀ·ÄnupassÄ« vÄ cittasmiį¹ viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ cittasmiį¹ viharati; āatthi cittaį¹ā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu citte cittÄnupassÄ« viharati.
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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 ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing citta in citta.
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IV. DhammÄnupassanÄ
A. NÄ«varaį¹a Pabba
Kathaį¹ ca pana, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati? Idha, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati, paƱcasu nÄ«varaį¹esu. Kathaį¹ ca pana, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati, paƱcasu nÄ«varaį¹esu?
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IV. Observation of Dhammas
A. Section on the NÄ«varaį¹as
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«varaį¹as. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the five nÄ«varaį¹as?
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Idha, bhikkhave, bhikkhu santaį¹ vÄ ajjhattaį¹ kÄmacchandaį¹ āatthi me ajjhattaį¹ kÄmacchandoā ti pajÄnÄti; aĀ·santaį¹ vÄ ajjhattaį¹ kÄmacchandaį¹ ānĀ·atthi me ajjhattaį¹ kÄmacchandoā ti pajÄnÄti; yathÄ ca anĀ·uppannassa kÄmacchandassa uppÄdo hoti taį¹ ca pajÄnÄti; yathÄ ca uppannassa kÄmacchandassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti; yathÄ ca pahÄ«nassa kÄmacchandassa Äyatiį¹ anĀ·uppÄdo hoti taį¹ ca pajÄnÄti.
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Here, bhikkhus, a bhikkhu, there being kÄmacchanda present within, understands: “there is kÄmacchanda within me”; there not being kÄmacchanda present within, he understands: “there is no kÄmacchanda within me”; he understands how the unarisen kÄmacchanda comes to arise; he understands how the arisen kÄmacchanda is abandoned; and he understands how the abandoned kÄmacchanda does not come to arise in the future.
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Idha, bhikkhave, bhikkhu santaį¹ vÄ ajjhattaį¹ byÄpÄdaį¹ āatthi me ajjhattaį¹ byÄpÄdoā ti pajÄnÄti; aĀ·santaį¹ vÄ ajjhattaį¹ byÄpÄdaį¹ ānĀ·atthi me ajjhattaį¹ byÄpÄdoā ti pajÄnÄti; yathÄ ca anĀ·uppannassa byÄpÄdassa uppÄdo hoti taį¹ ca pajÄnÄti; yathÄ ca uppannassa byÄpÄdassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti; yathÄ ca pahÄ«nassa byÄpÄdassa Äyatiį¹ anĀ·uppÄdo hoti taį¹ ca pajÄnÄti.
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Here, bhikkhus, a bhikkhu, there being byÄpÄda present within, understands: “there is byÄpÄda within me”; there not being byÄpÄda present within, he understands: “there is no byÄpÄda within me”; he understands how the unarisen byÄpÄda comes to arise; he understands how the arisen byÄpÄda is abandoned; and he understands how the abandoned byÄpÄda does not come to arise in the future.
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Idha, bhikkhave, bhikkhu santaį¹ vÄ ajjhattaį¹ thinamiddhaį¹ āatthi me ajjhattaį¹ thinamiddhaį¹ā ti pajÄnÄti; aĀ·santaį¹ vÄ ajjhattaį¹ thinamiddhaį¹ ānĀ·atthi me ajjhattaį¹ thinamiddhaį¹ā ti pajÄnÄti; yathÄ ca anĀ·uppannassa thinamiddhassa uppÄdo hoti taį¹ ca pajÄnÄti; yathÄ ca uppannassa thinamiddhassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti; yathÄ ca pahÄ«nassa thinamiddhassa Äyatiį¹ anĀ·uppÄdo hoti taį¹ ca pajÄnÄti.
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Here, bhikkhus, a bhikkhu, there being thÄ«namiddhÄ present within, understands: “there is thÄ«namiddhÄ within me”; there not being thÄ«namiddhÄ present within, he understands: “there is no thÄ«namiddhÄ within me”; he understands how the unarisen thÄ«namiddhÄ comes to arise; he understands how the arisen thÄ«namiddhÄ is abandoned; and he understands how the abandoned thÄ«namiddhÄ does not come to arise in the future.
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Idha, bhikkhave, bhikkhu santaį¹ vÄ ajjhattaį¹ uddhacca-kukkuccaį¹ āatthi me ajjhattaį¹ uddhacca-kukkuccaį¹ā ti pajÄnÄti; aĀ·santaį¹ vÄ ajjhattaį¹ uddhacca-kukkuccaį¹ ānĀ·atthi me ajjhattaį¹ uddhacca-kukkuccaį¹ā ti pajÄnÄti; yathÄ ca anĀ·uppannassa uddhacca-kukkuccassa uppÄdo hoti taį¹ ca pajÄnÄti; yathÄ ca uppannassa uddhacca-kukkuccassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti; yathÄ ca pahÄ«nassa uddhacca-kukkuccassa Äyatiį¹ anĀ·uppÄdo hoti taį¹ ca pajÄnÄti.
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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.
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Idha, bhikkhave, bhikkhu santaį¹ vÄ ajjhattaį¹ vicikicchaį¹ āatthi me ajjhattaį¹ vicikicchÄā ti pajÄnÄti; aĀ·santaį¹ vÄ ajjhattaį¹ vicikicchaį¹ ānĀ·atthi me ajjhattaį¹ vicikicchÄā ti pajÄnÄti; yathÄ ca anĀ·uppannÄya vicikicchÄya uppÄdo hoti taį¹ ca pajÄnÄti; yathÄ ca uppannÄya vicikicchÄya pahÄnaį¹ hoti taį¹ ca pajÄnÄti; yathÄ ca pahÄ«nÄya vicikicchÄya Äyatiį¹ anĀ·uppÄdo hoti taį¹ ca pajÄnÄti.
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Here, bhikkhus, a bhikkhu, there being vicikicchÄ present within, understands: “there is vicikicchÄ within me”; there not being vicikicchÄ present within, he understands: “there is no vicikicchÄ within me”; he understands how the unarisen vicikicchÄ comes to arise; he understands how the arisen vicikicchÄ is abandoned; and he understands how the abandoned vicikicchÄ does not come to arise in the future.
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Iti ajjhattaį¹ vÄ dhammesu dhammÄnupassÄ« viharati, bahiddhÄ vÄ dhammesu dhammÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ dhammesu dhammÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati, vaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati; āatthi dhammÄā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati, paƱcasu nÄ«varaį¹esu.
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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 ƱÄį¹a 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«varaį¹as.
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B. Khandha Pabba
Puna caĀ·paraį¹, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati paƱcasu upÄdÄnakkhandhesu. Kathaį¹ ca pana, bhikkhave, bhikkhu dhammesu cittÄnupassÄ« viharati, paƱcasu upÄdÄnakkhandhesu?
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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?
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Idha, bhikkhave, bhikkhu, āiti rÅ«paį¹, iti rÅ«passa samudayo, iti rÅ«passa atthaį¹
gamo; iti vedanÄ, iti vedanÄya samudayo, iti vedanÄya atthaį¹
gamo; iti saƱƱÄ, iti saƱƱÄya samudayo, iti saƱƱÄya atthaį¹
gamo; iti saį¹
khÄrÄ, iti saį¹
khÄrÄnaį¹ samudayo, iti saį¹
khÄrÄnaį¹ atthaį¹
gamo; iti viƱƱÄį¹aį¹, iti viƱƱÄį¹assa samudayo, iti viƱƱÄį¹assa atthaį¹
gamoā ti.
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Here, bhikkhus, a bhikkhu [discerns]: “such is rÅ«pa, such is the samudaya of rÅ«pa, such is the passing away of rÅ«pa; such is vedanÄ, such is the samudaya of vedanÄ, such is the passing away of vedanÄ; such is saƱƱÄ, such is the samudaya of saƱƱÄ, such is the passing away of saƱƱÄ; such is saį¹
khÄra, such is the samudaya of saį¹
khÄra, such is the passing away of saį¹
khÄra; such is viƱƱÄį¹a, such is the samudaya of viƱƱÄį¹a, such is the passing away of viƱƱÄį¹a“.
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Iti ajjhattaį¹ vÄ dhammesu dhammÄnupassÄ« viharati, bahiddhÄ vÄ dhammesu dhammÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ dhammesu dhammÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati, vaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati; āatthi dhammÄā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati, paƱcasu upÄdÄnakkhandhesu.
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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 ƱÄį¹a 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.
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C. Äyatana Pabba
Puna caĀ·paraį¹, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati, chasu ajjhattikaĀ·bÄhiresu Äyatanesu. Kathaį¹ ca pana, bhikkhave, bhikkhu dhammesu cittÄnupassÄ« viharati, chasu ajjhattikaĀ·bÄhiresu Äyatanesu?
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C. Section on the Sense Spheres
And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the six internal and external Äyatanas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the six internal and external Äyatanas?
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Idha, bhikkhave, bhikkhu cakkhuį¹ ca pajÄnÄti, rÅ«pe ca pajÄnÄti, yaį¹ ca tadĀ·ubhayaį¹ paį¹icca uppajjati saį¹yojanaį¹ taį¹ ca pajÄnÄti, yathÄ ca anĀ·uppannassa saį¹yojanassa uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa saį¹yojanassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa saį¹yojanassa Äyatiį¹ anĀ·uppÄdo hoti taį¹ ca pajÄnÄti.
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Here, bhikkhus, a bhikkhu understands cakkhu, he understands rÅ«pa, he understands the saį¹yojana which arises owing to these two, he understands how the unarisen saį¹yojana comes to arise, he understands how the arisen saį¹yojana is abandoned, and he understands how the abandoned saį¹yojana does not come to arise in the future.
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Sotaį¹ ca pajÄnÄti, sadde ca pajÄnÄti, yaį¹ ca tadĀ·ubhayaį¹ paį¹icca uppajjati saį¹yojanaį¹ taį¹ ca pajÄnÄti, yathÄ ca anĀ·uppannassa saį¹yojanassa uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa saį¹yojanassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa saį¹yojanassa Äyatiį¹ anĀ·uppÄdo hoti taį¹ ca pajÄnÄti.
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He understands sota, he understands sadda, he understands the saį¹yojana which arises owing to these two, he understands how the unarisen saį¹yojana comes to arise, he understands how the arisen saį¹yojana is abandoned, and he understands how the abandoned saį¹yojana does not come to arise in the future.
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GhÄnaį¹ ca pajÄnÄti, gandhe ca pajÄnÄti, yaį¹ ca tadĀ·ubhayaį¹ paį¹icca uppajjati saį¹yojanaį¹ taį¹ ca pajÄnÄti, yathÄ ca anĀ·uppannassa saį¹yojanassa uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa saį¹yojanassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa saį¹yojanassa Äyatiį¹ anĀ·uppÄdo hoti taį¹ ca pajÄnÄti.
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He understands ghÄna, he understands gandha, he understands the saį¹yojana which arises owing to these two, he understands how the unarisen saį¹yojana comes to arise, he understands how the arisen saį¹yojana is abandoned, and he understands how the abandoned saį¹yojana does not come to arise in the future.
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Jivhaį¹ ca pajÄnÄti, rase ca pajÄnÄti, yaį¹ ca tadĀ·ubhayaį¹ paį¹icca uppajjati saį¹yojanaį¹ taį¹ ca pajÄnÄti, yathÄ ca anĀ·uppannassa saį¹yojanassa uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa saį¹yojanassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa saį¹yojanassa Äyatiį¹ anĀ·uppÄdo hoti taį¹ ca pajÄnÄti.
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He understands jivha, he understands rasa, he understands the saį¹yojana which arises owing to these two, he understands how the unarisen saį¹yojana comes to arise, he understands how the arisen saį¹yojana is abandoned, and he understands how the abandoned saį¹yojana does not come to arise in the future.
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KÄyaį¹ ca pajÄnÄti, phoį¹į¹habbe ca pajÄnÄti, yaį¹ ca tadĀ·ubhayaį¹ paį¹icca uppajjati saį¹yojanaį¹ taį¹ ca pajÄnÄti, yathÄ ca anĀ·uppannassa saį¹yojanassa uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa saį¹yojanassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa saį¹yojanassa Äyatiį¹ anĀ·uppÄdo hoti taį¹ ca pajÄnÄti.
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He understands kÄya, he understands phoį¹į¹habba, he understands the saį¹yojana which arises owing to these two, he understands how the unarisen saį¹yojana comes to arise, he understands how the arisen saį¹yojana is abandoned, and he understands how the abandoned saį¹yojana does not come to arise in the future.
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Manaį¹ ca pajÄnÄti, dhamme ca pajÄnÄti, yaį¹ ca tadĀ·ubhayaį¹ paį¹icca uppajjati saį¹yojanaį¹ taį¹ ca pajÄnÄti, yathÄ ca anĀ·uppannassa saį¹yojanassa uppÄdo hoti taį¹ ca pajÄnÄti, yathÄ ca uppannassa saį¹yojanassa pahÄnaį¹ hoti taį¹ ca pajÄnÄti, yathÄ ca pahÄ«nassa saį¹yojanassa Äyatiį¹ anĀ·uppÄdo hoti taį¹ ca pajÄnÄti.
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He understands mana, he understands dhammas, he understands the saį¹yojana which arises owing to these two, he understands how the unarisen saį¹yojana comes to arise, he understands how the arisen saį¹yojana is abandoned, and he understands how the abandoned saį¹yojana does not come to arise in the future.
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Iti ajjhattaį¹ vÄ dhammesu dhammÄnupassÄ« viharati, bahiddhÄ vÄ dhammesu dhammÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ dhammesu dhammÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati, vaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati; āatthi dhammÄā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati, chasu ajjhattikaĀ·bÄhiresu Äyatanesu.
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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 ƱÄį¹a 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 Äyatanas.
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D. Bojjhaį¹
ga Pabba
Puna caĀ·paraį¹, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati, sattasu bojjhaį¹
gesu. Kathaį¹ ca pana, bhikkhave, bhikkhu dhammesu cittÄnupassÄ« viharati, sattasu bojjhaį¹
gesu?
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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?
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Idha, bhikkhave, bhikkhu santaį¹ vÄ ajjhattaį¹ satiĀ·sambojjhaį¹
gaį¹ āatthi me ajjhattaį¹ satiĀ·sambojjhaį¹
goā ti pajÄnÄti; aĀ·santaį¹ vÄ ajjhattaį¹ satiĀ·sambojjhaį¹
gaį¹ ānĀ·atthi me ajjhattaį¹ satiĀ·sambojjhaį¹
goā ti pajÄnÄti; yathÄ ca anĀ·uppannassa satiĀ·sambojjhaį¹
gassa uppÄdo hoti taį¹ ca pajÄnÄti; yathÄ ca uppannassa satiĀ·sambojjhaį¹
gassa bhÄvanÄya pÄripÅ«rÄ« hoti taį¹ ca pajÄnÄti.
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Here, bhikkhus, a bhikkhu, there being the sati sambojjhaį¹
ga present within, understands: “there is the sati sambojjhaį¹
ga within me”; there not being the sati sambojjhaį¹
ga present within, he understands: “there is no sati sambojjhaį¹
ga within me”; he understands how the unarisen sati sambojjhaį¹
ga comes to arise; he understands how the arisen sati sambojjhaį¹
ga is developed to perfection.
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Santaį¹ vÄ ajjhattaį¹ dhammavicayaĀ·sambojjhaį¹
gaį¹ āatthi me ajjhattaį¹ dhammavicayaĀ·sambojjhaį¹
goā ti pajÄnÄti; aĀ·santaį¹ vÄ ajjhattaį¹ dhammavicayaĀ·sambojjhaį¹
gaį¹ ānĀ·atthi me ajjhattaį¹ dhammavicayaĀ·sambojjhaį¹
goā ti pajÄnÄti; yathÄ ca anĀ·uppannassa dhammavicayaĀ·sambojjhaį¹
gassa uppÄdo hoti taį¹ ca pajÄnÄti; yathÄ ca uppannassa dhammavicayaĀ·sambojjhaį¹
gassa bhÄvanÄya pÄripÅ«rÄ« hoti taį¹ ca pajÄnÄti.
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There being the dhammavicaya sambojjhaį¹
ga present within, he understands: “there is the dhammavicaya sambojjhaį¹
ga within me”; there not being the dhammavicaya sambojjhaį¹
ga present within, he understands: “there is no dhammavicaya sambojjhaį¹
ga within me”; he understands how the unarisen dhammavicaya sambojjhaį¹
ga comes to arise; he understands how the arisen dhammavicaya sambojjhaį¹
ga is developed to perfection.
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Santaį¹ vÄ ajjhattaį¹ vÄ«riyaĀ·sambojjhaį¹
gaį¹ āatthi me ajjhattaį¹ vÄ«riyaĀ·sambojjhaį¹
goā ti pajÄnÄti; aĀ·santaį¹ vÄ ajjhattaį¹ vÄ«riyaĀ·sambojjhaį¹
gaį¹ ānĀ·atthi me ajjhattaį¹ vÄ«riyaĀ·sambojjhaį¹
goā ti pajÄnÄti; yathÄ ca anĀ·uppannassa vÄ«riyaĀ·sambojjhaį¹
gassa uppÄdo hoti taį¹ ca pajÄnÄti; yathÄ ca uppannassa vÄ«riyaĀ·sambojjhaį¹
gassa bhÄvanÄya pÄripÅ«rÄ« hoti taį¹ ca pajÄnÄti.
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There being the vÄ«riya sambojjhaį¹
ga present within, he understands: “there is the vÄ«riya sambojjhaį¹
ga within me”; there not being the vÄ«riya sambojjhaį¹
ga present within, he understands: “there is no vÄ«riya sambojjhaį¹
ga within me”; 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.
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Santaį¹ vÄ ajjhattaį¹ pÄ«tiĀ·sambojjhaį¹
gaį¹ āatthi me ajjhattaį¹ pÄ«tiĀ·sambojjhaį¹
goā ti pajÄnÄti; aĀ·santaį¹ vÄ ajjhattaį¹ pÄ«tiĀ·sambojjhaį¹
gaį¹ ānĀ·atthi me ajjhattaį¹ pÄ«tiĀ·sambojjhaį¹
goā ti pajÄnÄti; yathÄ ca anĀ·uppannassa pÄ«tiĀ·sambojjhaį¹
gassa uppÄdo hoti taį¹ ca pajÄnÄti; yathÄ ca uppannassa pÄ«tiĀ·sambojjhaį¹
gassa bhÄvanÄya pÄripÅ«rÄ« hoti taį¹ ca pajÄnÄti.
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There being the pÄ«ti sambojjhaį¹
ga present within, he understands: “there is the pÄ«ti sambojjhaį¹
ga within me”; there not being the pÄ«ti sambojjhaį¹
ga present within, he understands: “there is no pÄ«ti sambojjhaį¹
ga within me”; 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.
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Santaį¹ vÄ ajjhattaį¹ passaddhiĀ·sambojjhaį¹
gaį¹ āatthi me ajjhattaį¹ passaddhiĀ·sambojjhaį¹
goā ti pajÄnÄti; aĀ·santaį¹ vÄ ajjhattaį¹ passaddhiĀ·sambojjhaį¹
gaį¹ ānĀ·atthi me ajjhattaį¹ passaddhiĀ·sambojjhaį¹
goā ti pajÄnÄti; yathÄ ca anĀ·uppannassa passaddhiĀ·sambojjhaį¹
gassa uppÄdo hoti taį¹ ca pajÄnÄti; yathÄ ca uppannassa passaddhiĀ·sambojjhaį¹
gassa bhÄvanÄya pÄripÅ«rÄ« hoti taį¹ ca pajÄnÄti.
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There being the passaddhi sambojjhaį¹
ga present within, he understands: “there is the passaddhi sambojjhaį¹
ga within me”; there not being the passaddhi sambojjhaį¹
ga present within, he understands: “there is no passaddhi sambojjhaį¹
ga within me”; he understands how the unarisen passaddhi sambojjhaį¹
ga comes to arise; he understands how the arisen passaddhi sambojjhaį¹
ga is developed to perfection.
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Santaį¹ vÄ ajjhattaį¹ samÄdhiĀ·sambojjhaį¹
gaį¹ āatthi me ajjhattaį¹ samÄdhiĀ·sambojjhaį¹
goā ti pajÄnÄti; aĀ·santaį¹ vÄ ajjhattaį¹ samÄdhiĀ·sambojjhaį¹
gaį¹ ānĀ·atthi me ajjhattaį¹ samÄdhiĀ·sambojjhaį¹
goā ti pajÄnÄti; yathÄ ca anĀ·uppannassa samÄdhiĀ·sambojjhaį¹
gassa uppÄdo hoti taį¹ ca pajÄnÄti; yathÄ ca uppannassa samÄdhiĀ·sambojjhaį¹
gassa bhÄvanÄya pÄripÅ«rÄ« hoti taį¹ ca pajÄnÄti.
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There being the samÄdhi sambojjhaį¹
ga present within, he understands: “there is the samÄdhi sambojjhaį¹
ga within me”; there not being the samÄdhi sambojjhaį¹
ga present within, he understands: “there is no samÄdhi sambojjhaį¹
ga within me”; he understands how the unarisen samÄdhi sambojjhaį¹
ga comes to arise; he understands how the arisen samÄdhi sambojjhaį¹
ga is developed to perfection.
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Santaį¹ vÄ ajjhattaį¹ upekkhÄĀ·sambojjhaį¹
gaį¹ āatthi me ajjhattaį¹ upekkhÄĀ·sambojjhaį¹
goā ti pajÄnÄti; aĀ·santaį¹ vÄ ajjhattaį¹ upekkhÄĀ·sambojjhaį¹
gaį¹ ānĀ·atthi me ajjhattaį¹ upekkhÄĀ·sambojjhaį¹
goā ti pajÄnÄti; yathÄ ca anĀ·uppannassa upekkhÄĀ·sambojjhaį¹
gassa uppÄdo hoti taį¹ ca pajÄnÄti; yathÄ ca uppannassa upekkhÄĀ·sambojjhaį¹
gassa bhÄvanÄya pÄripÅ«rÄ« hoti taį¹ ca pajÄnÄti.
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There being the upekkhÄ sambojjhaį¹
ga present within, he understands: “there is the upekkhÄ sambojjhaį¹
ga within me”; there not being the upekkhÄ sambojjhaį¹
ga present within, he understands: “there is no upekkhÄ sambojjhaį¹
ga within me”; he understands how the unarisen upekkhÄ sambojjhaį¹
ga comes to arise; he understands how the arisen upekkhÄ sambojjhaį¹
ga is developed to perfection.
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Iti ajjhattaį¹ vÄ dhammesu dhammÄnupassÄ« viharati, bahiddhÄ vÄ dhammesu dhammÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ dhammesu dhammÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati, vaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati; āatthi dhammÄā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati, sattasu bojjhaį¹
gesu.
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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 ƱÄį¹a 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.
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E. Sacca Pabba
Puna caĀ·paraį¹, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati, catÅ«su ariyasaccesu. Kathaį¹ ca pana, bhikkhave, bhikkhu dhammesu cittÄnupassÄ« viharati, catÅ«su ariyasaccesu?
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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?
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Idha, bhikkhave, bhikkhu āidaį¹ dukkhaį¹ā ti yathÄĀ·bhÅ«taį¹ pajÄnÄti, āayaį¹ dukkhaĀ·samudayoā ti yathÄĀ·bhÅ«taį¹ pajÄnÄti, āayaį¹ dukkhaĀ·nirodhoā ti yathÄĀ·bhÅ«taį¹ pajÄnÄti, āayaį¹ dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄā ti yathÄĀ·bhÅ«taį¹ pajÄnÄti.
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E1. Dukkhasacca Niddesa
Katamaį¹ ca, bhikkhave, dukkhaį¹ ariyaĀ·saccaį¹? JÄti-pi dukkhÄ, jarÄ-pi dukkhÄ (byÄdhi-pi dukkho) maraį¹am-pi dukkhaį¹, sokaĀ·paridevaĀ·dukkhaĀ·domanassĀ·upÄyÄsÄ pi dukkhÄ, aĀ·pĀ·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaį¹ na labhati tamĀ·pi dukkhaį¹; saį¹
khittena paƱcĀ·upÄdÄnaĀ·kĀ·khandhÄ dukkhÄ.
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E1. Exposition of Dukkhasacca
And what, bhikkhus, is the dukkha ariyasacca? JÄti is dukkha, aging is dukkha (sickness is dukkha) maraį¹a 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 upÄdÄnaĀ·kĀ·khandhas are dukkha.
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KatamÄ ca, bhikkhave, jÄti? YÄ tesaį¹ tesaį¹ sattÄnaį¹ tamhi tamhi satta-nikÄye jÄti saƱjÄti okkanti nibbatti abhinibbatti khandhÄnaį¹ pÄtubhÄvo ÄyatanÄnaį¹ paį¹ilÄbho. Ayaį¹ vuccati, bhikkhave, jÄti.
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And what, bhikkhus, is jÄti? For the various beings in the various classes of beings, jÄti, the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas, the acquisition of the Äyatanas. This, bhikkhus, is called jÄti.
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KatamÄ ca, bhikkhave, jarÄ? YÄ tesaį¹ tesaį¹ sattÄnaį¹ tamhi tamhi satta-nikÄye jarÄ jÄ«raį¹atÄ khaį¹įøiccaį¹ pÄliccaį¹ valittacatÄ Äyuno saį¹hÄni indriyÄnaį¹ paripÄko: ayaį¹ vuccati, bhikkhave, jarÄ.
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And what, bhikkhus, is jarÄ? For the various beings in the various classes of beings, jarÄ,
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 jarÄ.
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Katamaį¹ ca, bhikkhave, maraį¹aį¹? YÄ tesaį¹ tesaį¹ sattÄnaį¹ tamhi tamhi satta-nikÄyÄ cuti cavanatÄ bhedo antaradhÄnaį¹ maccu maraį¹aį¹ kÄlakiriyÄ khandhÄnaį¹ bhedo kaįø·evarassa nikkhepo, idaį¹ vuccati, bhikkhave, maraį¹aį¹.
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And what, bhikkhus, is maraį¹a?
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, maraį¹a, the passing away, the break up of the khandhas, the laying down of the corpse: this, bhikkhus, is called maraį¹a.
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Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aƱƱatarĀ·aƱƱatarena byasanena samannÄgatassa aƱƱatarĀ·aƱƱatarena dukkhaĀ·dhammena phuį¹į¹hassa soko socanÄ socitaĀ·ttaį¹ antoĀ·soko antoĀ·parisoko, ayaį¹ vuccati, bhikkhave, soko.
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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.
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Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aƱƱatarĀ·aƱƱatarena byasanena samannÄgatassa aƱƱatarĀ·aƱƱatarena dukkhaĀ·dhammena phuį¹į¹hassa Ädevo paridevo ÄdevanÄ paridevanÄ Ädevitattaį¹ paridevitattaį¹, ayaį¹ vuccati, bhikkhave, paridevo.
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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.
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Katamaį¹ ca, bhikkhave, dukkhaį¹? Yaį¹ kho, bhikkhave, kÄyikaį¹ dukkhaį¹ kÄyikaį¹ aĀ·sÄtaį¹ kÄyaĀ·samphassaĀ·jaį¹ dukkhaį¹ aĀ·sÄtaį¹ vedayitaį¹, idaį¹ vuccati, bhikkhave, dukkhaį¹.
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And what, bhikkhus, is dukkha? Whatever, bhikkhus, bodily dukkha, bodily unpleasantness, dukkha engendered by bodily contact, unpleasant vedayitas: this, bhikkhus, is called dukkha.
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Katamaį¹ ca, bhikkhave, domanassaį¹? Yaį¹ kho, bhikkhave, cetasikaį¹ dukkhaį¹ cetasikaį¹ aĀ·sÄtaį¹ manoĀ·samphassaĀ·jaį¹ dukkhaį¹ aĀ·sÄtaį¹ vedayitaį¹, idaį¹ vuccati, bhikkhave, domanassaį¹.
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And what, bhikkhus, is domanassa? Whatever, bhikkhus, mental dukkha, mental unpleasantness, dukkha engendered by mental contact, unpleasant vedayitas: this, bhikkhus, is called domanassa.
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Katamo ca, bhikkhave, upÄyÄso? Yo kho, bhikkhave, aƱƱatarĀ·aƱƱatarena byasanena samannÄgatassa aƱƱatarĀ·aƱƱatarena dukkhaĀ·dhammena phuį¹į¹hassa ÄyÄso upÄyÄso ÄyÄsitattaį¹ upÄyÄsitattaį¹, ayaį¹ vuccati, bhikkhave, upÄyÄso.
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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.
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Katamo ca, bhikkhave, aĀ·pĀ·piyehi sampayogo dukkho? Idha yassa te honti anĀ·iį¹į¹hÄ aĀ·kantÄ aĀ·manÄpÄ rÅ«pÄ saddÄ gandhÄ rasÄ phoį¹į¹habbÄ dhammÄ, ye vÄ panĀ·assa te honti anĀ·atthaĀ·kÄmÄ aĀ·hitaĀ·kÄmÄ aĀ·phÄsukaĀ·kÄmÄ aĀ·yogaĀ·kĀ·khemaĀ·kÄmÄ, yÄ tehi saddhiį¹ saį¹
gati samÄgamo samodhÄnaį¹ missÄ«bhÄvo, ayaį¹ vuccati, bhikkhave, aĀ·pĀ·piyehi sampayogo dukkho.
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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.
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Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iį¹į¹hÄ kantÄ manÄpÄ rÅ«pÄ saddÄ gandhÄ rasÄ phoį¹į¹habbÄ dhammÄ, ye vÄ panĀ·assa te honti atthaĀ·kÄmÄ hitaĀ·kÄmÄ phÄsukaĀ·kÄmÄ yogaĀ·kĀ·khemaĀ·kÄmÄ mÄtÄ vÄ pitÄ vÄ bhÄtÄ vÄ bhaginÄ« vÄ mittÄ vÄ amaccÄ vÄ Ć±ÄtiĀ·sÄlohitÄ vÄ, yÄ tehi saddhiį¹ aĀ·saį¹
gati aĀ·samÄgamo aĀ·samodhÄnaį¹ aĀ·missÄ«bhÄvo, ayaį¹ vuccati, bhikkhave, piyehi vippayogo dukkho.
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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.
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Katamaį¹ ca, bhikkhave, yampicchaį¹ na labhati tamĀ·pi dukkhaį¹? JÄtiĀ·dhammÄnaį¹, bhikkhave, sattÄnaį¹ evaį¹ icchÄ uppajjati: āaho vata mayaį¹ na jÄtiĀ·dhammÄ assÄma na ca vata no jÄti ÄgaccheyyÄā ti. Na kho panĀ·etaį¹ icchÄya pattabbaį¹. Idaį¹ pi yampicchaį¹ na labhati tamĀ·pi dukkhaį¹.
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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 jÄti for us, and really, may we not come to jÄti.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.
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JarÄĀ·dhammÄnaį¹, bhikkhave, sattÄnaį¹ evaį¹ icchÄ uppajjati: āaho vata mayaį¹ na jarÄĀ·dhammÄ assÄma na ca vata no jarÄ ÄgaccheyyÄā ti. Na kho panĀ·etaį¹ icchÄya pattabbaį¹. Idaį¹ pi yampicchaį¹ na labhati tamĀ·pi dukkhaį¹.
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In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be jarÄ for us, and really, may we not come to jarÄ.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.
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ByÄdhiĀ·dhammÄnaį¹, bhikkhave, sattÄnaį¹ evaį¹ icchÄ uppajjati: āaho vata mayaį¹ na byÄdhiĀ·dhammÄ assÄma na ca vata no byÄdhi ÄgaccheyyÄā ti. Na kho panĀ·etaį¹ icchÄya pattabbaį¹. Idaį¹ pi yampicchaį¹ na labhati tamĀ·pi dukkhaį¹.
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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.
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Maraį¹aĀ·dhammÄnaį¹, bhikkhave, sattÄnaį¹ evaį¹ icchÄ uppajjati: āaho vata mayaį¹ na maraį¹aĀ·dhammÄ assÄma na ca vata no maraį¹a ÄgaccheyyÄā ti. Na kho panĀ·etaį¹ icchÄya pattabbaį¹. Idaį¹ pi yampicchaį¹ na labhati tamĀ·pi dukkhaį¹.
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In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraį¹a for us, and really, may we not come to maraį¹a.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.
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SokaĀ·paridevaĀ·dukkhaĀ·domanassĀ·upÄyÄsaĀ·dhammÄnaį¹, bhikkhave, sattÄnaį¹ evaį¹ icchÄ uppajjati: āaho vata mayaį¹ na sokaĀ·paridevaĀ·dukkhaĀ·domanassĀ·upÄyÄsaĀ·dhammÄ assÄma na ca vata no sokaĀ·paridevaĀ·dukkhaĀ·domanassĀ·upÄyÄsaĀ·dhammÄ Ägaccheyyuį¹ā ti. Na kho panĀ·etaį¹ icchÄya pattabbaį¹. Idaį¹ pi yampicchaį¹ na labhati tamĀ·pi dukkhaį¹.
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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.
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Katame ca, bhikkhave, saį¹
khittena paƱcĀ·upÄdÄnaĀ·kĀ·khandhÄ dukkhÄ? Seyyathidaį¹: rÅ«pĀ·upÄdÄnakkhandho vedanĀ·upÄdÄnakkhandho saƱƱĀ·upÄdÄnakkhandho saį¹
khÄrĀ·upÄdÄnakkhandho viƱƱÄį¹Ā·upÄdÄnakkhandho. Ime vuccanti, bhikkhave, saį¹
khittena paƱcĀ·upÄdÄnaĀ·kĀ·khandhÄ dukkhÄ.
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And what, bhikkhus, are in short the five upÄdÄnakkhandhas? They are: the rÅ«pa upÄdÄnakkhandha, the vedanÄ upÄdÄnakkhandha, the saĆ±Ć±Ä upÄdÄnakkhandha, the saį¹
khÄra upÄdÄnakkhandha, the viƱƱÄį¹a upÄdÄnakkhandha. These are called in short, bhikkhus, the five upÄdÄnakkhandhas.
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Idaį¹ vuccati, bhikkhave, dukkhaį¹ ariyasaccaį¹.
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This is called, bhikkhus, the dukkha ariyasacca
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E2. Samudayasacca Niddesa
Katamaį¹ ca, bhikkhave, dukkhaĀ·samudayaį¹ ariyaĀ·saccaį¹? YĀ·Äyaį¹ taį¹hÄ ponobbhavikÄ nandiĀ·rÄgaĀ·sahagatÄ tatraĀ·tatrĀ·ÄbhinandinÄ«, seyyathidaį¹: kÄma-taį¹hÄ, bhava-taį¹hÄ, vibhava-taį¹hÄ. SÄ kho panĀ·esÄ, bhikkhave, taį¹hÄ kattha uppajjamÄnÄ uppajjati, kattha nivisamÄnÄ nivisati? Yaį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
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E2. Exposition of Samudayasacca
And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taį¹hÄ leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kÄma-taį¹hÄ, bhava-taį¹hÄ and vibhava-taį¹hÄ. But this taį¹hÄ,
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 taį¹hÄ, when arising, arises, where when settling, it settles.
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KiƱca loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹? Cakkhu loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Sotaį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. GhÄnaį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. JivhÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Kayo loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Mano loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
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And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The ear in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The nose in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The tongue in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. KÄya in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Mana in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
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RÅ«pÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. SaddÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. GandhÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. RasÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Phoį¹į¹habbÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. DhammÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
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Visible forms in the world are pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Sounds in the world are pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Smells in the world are pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Tastes in the world are pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Bodily phenomena in the world are pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Dhammas in the world are pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
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CakkhuĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. SotaĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. GhÄnaĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. JivhÄĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. KÄyaĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. ManoĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
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The eye-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The ear-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The nose-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The tongue-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. KÄya-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Mana-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
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CakkhuĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. SotaĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. GhÄnaĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. JivhÄĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. KÄyaĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. ManoĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
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The eye-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The ear-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The nose-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The tongue-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. KÄya-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Mana-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
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CakkhuĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. SotaĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. GhÄnaĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. JivhÄĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. KÄyaĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. ManoĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
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The vedanÄ born of eye-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vedanÄ born of ear-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vedanÄ born of nose-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vedanÄ born of tongue-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vedanÄ born of kÄya-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vedanÄ born of mana-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
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RÅ«pÄĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. SaddaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. GandhaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. RasaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Phoį¹į¹habbaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. DhammaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
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The saĆ±Ć±Ä of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The saĆ±Ć±Ä of sounds in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The saĆ±Ć±Ä of odors in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The saĆ±Ć±Ä of tastes in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The saĆ±Ć±Ä of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The saĆ±Ć±Ä of Dhammas in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
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RÅ«pÄĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. SaddaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. GandhaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. RasaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Phoį¹į¹habbaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. DhammaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
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The intention [related to] visible forms in the world is pleasant and agreeable, there taį¹hÄ,
when arising, arises, there when settling, it settles. The intention
[related to] sounds in the world is pleasant and agreeable, there taį¹hÄ,
when arising, arises, there when settling, it settles. The intention
[related to] odors in the world is pleasant and agreeable, there taį¹hÄ,
when arising, arises, there when settling, it settles. The intention
[related to] tastes in the world is pleasant and agreeable, there taį¹hÄ,
when arising, arises, there when settling, it settles. The intention
[related to] bodily phenomena in the world is pleasant and agreeable,
there taį¹hÄ, when arising, arises, there when settling, it settles. The intention [related to] dhammas in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
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RÅ«pÄĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. SaddaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. GandhaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. RasaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Phoį¹į¹habbaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. DhammaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
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The taį¹hÄ for visible forms in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The taį¹hÄ for sounds in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The taį¹hÄ for odors in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The taį¹hÄ for tastes in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The taį¹hÄ for bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The taį¹hÄ for dhammas in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
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RÅ«pÄĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. SaddaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. GandhaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. RasaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Phoį¹į¹habbaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. DhammaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati.
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The vitakka of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vitakka of sounds in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vitakka of odors in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vitakka of tastes in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vitakka of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vitakka of dhammas in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
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RÅ«pÄĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. SaddaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. GandhaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. RasaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Phoį¹į¹habbaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. DhammaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ uppajjamÄnÄ uppajjati, ettha nivisamÄnÄ nivisati. Idaį¹ vuccati, bhikkhave, dukkhaĀ·samudayaį¹ ariyasaccaį¹.
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The vicÄra of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vicÄra of sounds in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vicÄra of odors in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vicÄra of tastes in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vicÄra of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vicÄra of dhammas in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. This is called, bhikkhus, the dukkhaĀ·samudaya ariyasacca.
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E3. Nirodhasacca Niddesa
Katamaį¹ ca, bhikkhave, dukkhaĀ·nirodhaį¹ ariyaĀ·saccaį¹? Yo tassÄ-yĀ·eva taį¹hÄya asesa-virÄga-nirodho cÄgo paį¹inissaggo mutti anÄlayo. SÄ kho panĀ·esÄ, bhikkhave, taį¹hÄ kattha pahÄ«yamÄnÄ pahÄ«yati, kattha nirujjhamÄnÄ nirujjhati? Yaį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
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E3. Exposition of Nirodhasacca
And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taį¹hÄ leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kÄma-taį¹hÄ, bhava-taį¹hÄ and vibhava-taį¹hÄ. But this taį¹hÄ,
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 taį¹hÄ, when abandoned, is abandoned, where when ceasing, it ceases.
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KiƱca loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹? Cakkhu loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Sotaį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GhÄnaį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. JivhÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Kayo loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Mano loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
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And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The ear in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The nose in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The tongue in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. KÄya in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Mana in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
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RÅ«pÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GandhÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. DhammÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
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Visible forms in the world are pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Sounds in the world are pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Smells in the world are pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Tastes in the world are pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Bodily phenomena in the world are pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Dhammas in the world are pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
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CakkhuĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SotaĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GhÄnaĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. JivhÄĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. KÄyaĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. ManoĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
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The eye-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The ear-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The nose-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The tongue-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. KÄya-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Mana-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
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CakkhuĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SotaĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GhÄnaĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. JivhÄĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. KÄyaĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. ManoĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
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The eye-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The ear-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The nose-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The tongue-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. KÄya-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Mana-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
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CakkhuĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SotaĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GhÄnaĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. JivhÄĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. KÄyaĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. ManoĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
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The vedanÄ born of eye-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ born of ear-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ born of nose-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ born of tongue-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ born of kÄya-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ born of mana-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
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RÅ«pÄĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GandhaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. DhammaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
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The saĆ±Ć±Ä of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The saĆ±Ć±Ä of sounds in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The saĆ±Ć±Ä of odors in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The saĆ±Ć±Ä of tastes in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The saĆ±Ć±Ä of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The saĆ±Ć±Ä of Dhammas in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
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RÅ«pÄĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GandhaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. DhammaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
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The intention [related to] visible forms in the world is pleasant and agreeable, there taį¹hÄ,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] sounds in the world is pleasant and agreeable,
there taį¹hÄ,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] odors in the world is pleasant and agreeable,
there taį¹hÄ,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] tastes in the world is pleasant and agreeable,
there taį¹hÄ,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] bodily phenomena in the world is pleasant and
agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The intention [related to] dhammas in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
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RÅ«pÄĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GandhaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. DhammaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
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The taį¹hÄ for visible forms in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for sounds in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for odors in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for tastes in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for dhammas in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
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RÅ«pÄĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GandhaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. DhammaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
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The vitakka of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of sounds in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of odors in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of tastes in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of dhammas in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
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RÅ«pÄĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GandhaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. DhammaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Idaį¹ vuccati, bhikkhave, dukkhaĀ·nirodhaį¹ ariyasaccaį¹.
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The vicÄra of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra of sounds in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra of odors in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra of tastes in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra of dhammas in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. This is called, bhikkhus, the dukkhaĀ·nirodha ariyasacca.
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E4. Maggasacca Niddesa
Katamaį¹ ca, bhikkhave, dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyaĀ·saccaį¹? AyamĀ·eva ariyo aį¹į¹haį¹
giko maggo, seyyathidaį¹ sammÄdiį¹į¹hi, sammÄsaį¹
kappo, sammÄvÄcÄ, sammÄkammanto, sammÄ-ÄjÄ«vo, sammÄvÄyÄmo, sammÄsati, sammÄsamÄdhi.
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E4. Exposition of Maggasacca
And what, bhikkhus, is the dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyasacca? It is just this ariya aį¹į¹haį¹
gika magga, that is to say sammÄdiį¹į¹hi, sammÄsaį¹
kappo, sammÄvÄcÄ, sammÄkammanto, sammÄ-ÄjÄ«vo, sammÄvÄyÄmo, sammÄsati and sammÄsamÄdhi.
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KatamÄ ca, bhikkhave, sammÄdiį¹į¹hi? Yaį¹ kho, bhikkhave, dukkhe ƱÄį¹aį¹, dukkha-samudaye ƱÄį¹aį¹ , dukkha-nirodhe ƱÄį¹aį¹, dukkha-nirodha-gÄminiyÄ paį¹ipadÄya ƱÄį¹aį¹ ayaį¹ vuccati, bhikkhave, sammÄdiį¹į¹hi.
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And what, bhikkhus, is sammÄdiį¹į¹hi? That, bhikkhus, which is the ƱÄį¹a of dukkha, the ƱÄį¹a of dukkha-samudaya, the ƱÄį¹a of dukkha-nirodha and the ƱÄį¹a of dukkha-nirodha-gÄmini paį¹ipada, that is called, bhikkhus, sammÄdiį¹į¹hi.
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Katamo ca, bhikkhave, sammÄsaį¹
kappo? Yo kho, bhikkhave, nekkhamma-saį¹
kappo , abyÄpÄda-saį¹
kappo, avihiį¹sÄ-saį¹
kappo ayaį¹ vuccati, bhikkhave, sammÄsaį¹
kappo.
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And what, bhikkhus, are sammÄsaį¹
kappas? Those, bhikkhus, which are saį¹
kappas of nekkhamma, saį¹
kappas of abyÄpÄda, saį¹
kappas of avihiį¹sÄ, those are called, bhikkhus, sammÄsaį¹
kappas.
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KatamÄ ca, bhikkhave, sammÄvÄcÄ? YÄ kho, bhikkhave, musÄvÄdÄ veramaį¹Ä«, pisuį¹Äya vÄcÄya veramaį¹Ä«, pharusÄya vÄcÄya veramaį¹Ä«, samphappalÄpÄ veramaį¹Ä« ayaį¹ vuccati, bhikkhave, sammÄvÄcÄ.
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And what, bhikkhus, is sammÄvÄcÄ? That, bhikkhus, which is abstaining from musÄvÄdÄ, abstaining from pisuį¹a vÄcÄ, abstaining from pharusa vÄcÄ, and abstaining from samphappalÄpa, that is called, bhikkhus, sammÄvÄcÄ.
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Katamo ca, bhikkhave, sammÄ-kammanto? YÄ kho, bhikkhave, pÄį¹ÄtipÄtÄ veramaį¹Ä«, adinnÄdÄnÄ veramaį¹Ä«, abrahmacariyÄ veramaį¹Ä« ayaį¹ vuccati, bhikkhave, sammÄ-kammanto.
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And what, bhikkhus, is sammÄ-kammanta? That, bhikkhus, which is abstaining from pÄį¹ÄtipÄta , abstaining from adinnÄdÄna, abstaining from abrahmacariya, that is called, bhikkhus, sammÄ-kammanta.
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Katamo ca, bhikkhave, sammÄ-ÄjÄ«vo? Idha, bhikkhave, ariya-sÄvako micchÄ-ÄjÄ«vaį¹ pahÄya sammÄ-ÄjÄ«vena jÄ«vitaį¹ kappeti ayaį¹ vuccati, bhikkhave, sammÄ-ÄjÄ«vo.
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And what, bhikkhus, is sammÄ-ÄjÄ«va?
Here, bhikkhus, a noble disciple, having abandonned wrong livelihood,
supports his life by right means of livelihood, that is called,
bhikkhus, sammÄ-ÄjÄ«va.
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Katamo ca, bhikkhave, sammÄvÄyÄmo? Idha, bhikkhave, bhikkhu anuppannÄnaį¹ pÄpakÄnaį¹ akusalÄnaį¹ dhammÄnaį¹ anuppÄdÄya chandaį¹ janeti vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati; uppannÄnaį¹ pÄpakÄnaį¹ akusalÄnaį¹ dhammÄnaį¹ pahÄnÄya chandaį¹ janeti vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati; anuppannÄnaį¹ kusalÄnaį¹ dhammÄnaį¹ uppÄdÄya chandaį¹ janeti vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati; uppannÄnaį¹ kusalÄnaį¹ dhammÄnaį¹ į¹hitiyÄ asammosÄya bhiyyobhÄvÄya vepullÄya bhÄvanÄya pÄripÅ«riyÄ chandaį¹ janeti vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati. Ayaį¹ vuccati, bhikkhave, sammÄvÄyÄmo.
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And what, bhikkhus, is sammÄvÄyÄma? Here, bhikkhus, a bhikkhu generates his chanda for the non-arising of unarisen pÄpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the forsaking of arisen pÄpaka 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, sammÄvÄyÄma.
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KatamÄ ca, bhikkhave, sammÄsati? Idha, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹. VedanÄsu vedanÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹. Citte cittÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹. Dhammesu dhammÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹. Ayaį¹ vuccati, bhikkhave, sammÄsati.
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An what, bhikkhus, is sammÄsati? Here, bhikkhus, a bhikkhu dwells observing kÄya in kÄya, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. He dwells observing vedanÄ in vedanÄ, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. He dwells observing citta in citta, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. He dwells observing dhammaĀ·s in dhammaĀ·s, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. This is called, bhikkhus, sammÄsati.
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Katamo ca, bhikkhave, sammÄsamÄdhi? Idha, bhikkhave, bhikkhu vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. VitakkavicÄrÄnaį¹ vÅ«pasamÄ ajjhattaį¹ sampasÄdanaį¹ cetaso ekodibhÄvaį¹ avitakkaį¹ avicÄraį¹ samÄdhijaį¹ pÄ«tisukhaį¹ dutiyaį¹ jhÄnaį¹ upasampajja viharati. PÄ«tiyÄ ca virÄgÄ upekkhako ca viharati sato ca sampajÄno, sukhaƱca kÄyena paį¹isaį¹vedeti yaį¹ taį¹ ariyÄ Äcikkhanti: āupekkhako satimÄ sukhavihÄrÄ«āti tatiyaį¹ jhÄnaį¹ upasampajja viharati. Sukhassa ca pahÄnÄ dukkhassa ca pahÄnÄ pubbeva somanassa-domanassÄnaį¹ atthaį¹
gamÄ adukkham-asukhaį¹ upekkhÄ-sati-pÄrisuddhiį¹ catutthaį¹ jhÄnaį¹ upasampajja viharati. Ayaį¹ vuccati, bhikkhave, sammÄsamÄdhi ti.
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And what, bhikkhus, is sammÄsamÄdhi? Here, bhikkhus, a
bhikkhu, detached from kÄma, detached from akusala dhammas, having
entered in the first jhÄna, abides therein, with vitakka and vicÄra,
with pīti and sukha born of detachment. With
the stilling of vitakka-vicÄra, having entered in the second jhÄna, he
abides therein with inner tanquilization, unification of citta, without
vitakka nor vicÄra, with pÄ«ti and sukha born of samÄdhi. And
with indifference towards pīti, he abides in upekkha, sato and
sampajÄno, he experiences in kÄya the sukha which the ariyas describe:
‘one who is equanimous and mindful dwells in [this] sukha’, having
entered in the third jhÄna, 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 jhÄna, he abides therein. This is called, bhikkhus, sammÄsamÄdhi.
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Idaį¹ vuccati, bhikkhave, dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyaĀ·saccaį¹.
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This is called, bhikkhus, the dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyasacca.
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Iti ajjhattaį¹ vÄ dhammesu dhammÄnupassÄ« viharati, bahiddhÄ vÄ dhammesu dhammÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ dhammesu dhammÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati, vaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati; āatthi dhammÄā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati, catÅ«su ariyasaccesu.
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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 ƱÄį¹a 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.
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Satipaį¹į¹hÄnabhÄvanÄ Nisaį¹sa
Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya sattaĀ·vassÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, sati vÄ upÄdisese anÄgÄmitÄ.
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The benefits of practicing the Satipaį¹į¹hÄnas
For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, sattaĀ·vassÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya cha vassÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone seven years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, cha vassÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya paƱca vassÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone six years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, paƱca vassÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya cattÄri vassÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone five years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, cattÄri vassÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya tÄ«į¹Ä« vassÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone four years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, tÄ«į¹Ä« vassÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya dve vassÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone three years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, dve vassÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya ekaį¹ vassaį¹, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone two years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, ekaį¹ vassaį¹. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya satta mÄsÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone one year, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, satta mÄsÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya cha mÄsÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, cha mÄsÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya paƱca mÄsÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone six months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, paƱca mÄsÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya cattÄri mÄsÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone five months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, cattÄri mÄsÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya tÄ«į¹i mÄsÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone four months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, tÄ«į¹i mÄsÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya dvi mÄsÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone three months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, dve mÄsÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya ekaį¹ mÄsaį¹, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone two months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, ekaį¹ mÄsaį¹. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya aįøįøhaĀ·mÄsaį¹, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone one month, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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Tiį¹į¹hantu, bhikkhave, aįøįøhaĀ·mÄso. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya sattÄhaį¹, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹
khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
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Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas
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, anÄgÄmita.
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āEkÄyano ayaį¹, bhikkhave, maggo sattÄnaį¹ visuddhiyÄ, soka-paridevÄnaį¹ samatikkamÄya, dukkha-domanassÄnaį¹ atthaį¹
gamÄya, ƱÄyassa adhigamÄya, nibbÄnassa sacchikiriyÄya, yadidaį¹ cattÄro satipaį¹į¹hÄnÄā ti. Iti yaį¹ taį¹ vuttaį¹, idamĀ·etaį¹ paį¹icca vuttaį¹ ti.
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“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 NibbÄna, that is to say the four satipaį¹į¹hÄnas.” Thus has it been said, and on the basis of all this has it been said.
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IdamĀ·avoca bhagavÄ. AttamanÄ te bhikkhÅ« bhagavato bhÄsitaį¹ abhinanduį¹ ti.
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Thus spoke the BhagavÄ. Delighted, the bhikkhus welcomed the words of the BhagavÄ.
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