This
outline displays the publication of books in the Devan±gari-script
edition of the Chaμμha Saag±yana (Sixth Council) Tipiμaka. The names of
the volumes are displayed in italics with the suffix “-p±1⁄4i”
indicating the volume is part of the root Tipiμaka, rather than
commentarial literature. This outline lists the root volumes only.Please
note: These books are in P±li only, in Devan±gari script, and are not
for sale.

No set of English translations is available. For further information please see: www.tipitaka.org

(Three divisions, printed in 5 books)

Sutta Vibhaaga [two books containing rules for the bhikkhus and bhikkhunis, outlining eight classes of offences]

Tipiμaka (three “baskets”)

Sutta Piμaka
(Five nik±yas, or collections)
The Sutta Piṭaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikāyas (A multitude, assemblage; a
collection; a class, order, group; an association, fraternity,
congregation; a house, dwelling).

Dīgha Nikāya[dīgha: long] The
Dīgha Nikāya gathers 34 of the longest discourses given by the Buddha.
There are various hints that many of them are late additions to the
original corpus and of questionable authenticity.

Majjhima Nikāya
[majjhima:
medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of
intermediate length, dealing with diverse matters.

Saṃyutta Nikāya
[samyutta:
group] The Saṃyutta Nikāya gathers the suttas according to their
subject in 56 sub-groups called saṃyuttas. It contains more than three
thousand discourses of variable length, but generally relatively short.

Aṅguttara Nikāya
[aṅg:
factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized in
eleven sub-groups called nipātas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipāta. It contains thousands of suttas which are generally short.

Khuddaka Nikāya
[khuddha:
short, small] The Khuddhaka Nikāya short texts and is considered as
been composed of two stratas: Dhammapada, Udāna, Itivuttaka, Sutta
Nipāta, Theragāthā-Therīgāthā and Jātaka form the ancient strata, while
other books are late additions and their authenticity is more
questionable.

Sutta Piμaka
(Five nik±yas, or collections)
1. D2gha-nik±ya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S2lakkhandavagga-p±1⁄4i (13 suttas)
(2) Mah±vagga-p±1⁄4i (10 suttas)
(3) P±μikavagga-p±1⁄4i (11 suttas)
2. Majjhima-nik±ya [152 suttas;15 vaggas; divided in 3 books,
5 vaggas each, known as paoo±sa (‘fifty’)]
(1) M3lapaoo±ssa-p±1⁄4i (the ‘root’ fifty)
1. M3lapariy±yavagga (10 suttas)
2. S2han±davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah±yamakavagga (10 suttas)
5. C31⁄4ayamakavagga (10 suttas)
(2) Majjhimapaoo±sa-p±1⁄4i (the ‘middle’ fifty)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb±jaka-vagga (10 suttas)
9. R±ja-vagga (10 suttas)
10. Br±hmana-vagga (10 suttas)
(3) Uparipaoo±sa-p±1⁄4i (means ‘more than fifty’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1⁄4±yatana-vagga (10 suttas)
3. Sa1⁄2yutta-nik±ya [2,904 (7,762) suttas; 56 sa1⁄2yuttas; 5 vaggas; divided
into 6 books]
(1) Sag±thavagga-sa1⁄2yutta-p±1⁄4i (11 sa1⁄2yuttas)
(2) Nid±navagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(3) Khandavagga-sa1⁄2yutta-p±1⁄4i (13 sa1⁄2yuttas)
(4) Sa1⁄4±yatanavagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(5) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol I ( 6 sa1⁄2yuttas)
(6) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol II ( 6 sa1⁄2yuttas)
4. Aaguttara-nik±ya [9,557 suttas; in11 nip±tas, or groups, arranged purely
numerically; each nip±ta has several vaggas; 10 or more suttas in
each vagga; 6 books]
(1) Eka-Duka-Tika-nipata-p±1⁄4i (ones, twos, threes)
(2) Catukka-nipata-p±1⁄4i (fours)
(3) Pañcaka-nipata-p±1⁄4i (fives)
(4) Chakka-Sattaka-nipata-p±1⁄4i (sixes, sevens)
(5) Aμμhaka-Navaka-nipata-p±1⁄4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p±1⁄4i (tens, elevens)
5. Khuddaka-nik±ya [the collection of small books, a miscellaneous gather-
ing of works in 18 main sections; it includes suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the Tipiμaka itself.; 12 books]
(1) Kuddhakap±tha,Dhammapada & Ud±na-p±1⁄4i
1. Kuddhakap±tha (nine short formulae and suttas, used as a training manual for
novice bhikkhus)
2. Dhammapada (most famous of all the books of the Tipiμaka; a collection of 423
verses in 26 vaggas)
3. Ud±na (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in verses, with
some prose accounts of the circumstances that elicited the utterance)
(2) Itivuttaka, Suttanip±ta-p±1⁄4i
4. Itivuttaka (4 nip±tas, 112 suttas, each beginning, “iti vutta1⁄2 bhagavata” [thus was
said by the Buddha])
5. Suttanip±ta (5 vaggas; 71 suttas, mostly in verse; contains many of the best
known, most popular suttas of the Buddha
(3) Vim±navatthu, Petavatthu, Therag±th± & Therig±th±-p±1⁄4i
6. Vim±navatthu (Vim±na means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms)
7. Petavatthu (4 vaggas, 51 poems describing the miserable beings [petas] born in
unhappy states due to their demeritorious acts)
8. Therag±th± (verses of joy and delight after the attainment of arahatship from 264
elder bhikkhus; 107 poems, 1,279 g±thas)
9. Therig±th± (same as above, from 73 elder nuns; 73 poems, 522 g±thas)
(4) J±taka-p±1⁄4i, Vol. I
(5) J±taka-p±1⁄4i, Vol II
10. J±taka (birth stories of the Bodisatta prior to his birth as Gotama Buddha; 547
stories in verses, divided into nip±ta according to the number of verses required to
tell the story. The full J±taka stories are actually in the J±taka commentaries that
explain the story behind the verses.
(6) Mah±nidessa-p±1⁄4i
(7) C31⁄4anidessa-p±1⁄4i
11. Nidessa (commentary on two sections of Suttanip±ta)
Mah±nidessa: commentary on the 4th vagga
C31⁄4anidessa: commentary on the 5th vagga and
the Khaggavis±oa sutta of the 1st vagga
(8) Paμisambhid±magga-p±1⁄4i
12. Paμisambhid±magga (an abhidhamma-style detailed analysis of the Buddha’s
teaching, drawn from all portions of the Vin±ya and Sutta Piμakas; three vaggas,
each containing ten topics [kath±])
(9) Apad±na-p±1⁄4i, Vol. I
13. Apad±na (tales in verses of the former lives of 550 bhikkhus and 40 bhikkhunis)
(10) Apad±na, Buddhava1⁄2sa & Cariy±piμaka-p±1⁄4i
14. Buddhava1⁄2sa (the history of the Buddhas in which the Buddha, in answer to a
question from Ven. Sariputta, tells the story of the ascetic Sumedha and D2paakara
Buddha and the succeeding 24 Buddhas, including Gotama Buddha.)
15. Cariy±piμaka (35 stories from the J±taka arranged to illustrate the ten p±ram2)
(11) Nettippakarana, Peμakopadesa-p±1⁄4i
16. Nettippakarana (small treatise setting out methods for interpreting and explain-
ing canonical texts)
17. Peμakopadesa (treatise setting out methods for explaining and expanding the
teaching of the Buddha)
(12) Milindapañha-p±1⁄4i
18. Milinda-pañha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after the
mah±parinibb±na of the Buddha)
Abhidhamma Piμaka
[Seven sections of systematic, abstract exposition of all dhammas; printed in
12 books]
1. Dhammasaagao2
(enumeration of the dhammas)
(1) Dhammasaagao2-p±1⁄4i
2. Vibhaaga-p±1⁄42
(distinction or analysis of dhammas)
(2) Vibhaaga-p±1⁄42
3. Dh±tukath±
(discussion of elements; these 1st three sections form a trilogy that
must be digested as a basis for understanding Abhidhamma)
4. Puggalapaññatti
(designation of individuals; ten chapters: the 1st dealing with single
individuals, the 2nd with pairs, the 3rd with groups of three, etc.
(3) Dh±tukath±-Puggalapaññatti-p±1⁄42
5. Kath±vatthu-p±1⁄42
(points of controversy or wrong view; discusses the points raised and
settled at the 3rd council, held at the time of Aœoka’s reign, at Patna)
(4) Kath±vatthu-p±1⁄42
6. Yamaka-p±1⁄42
(book of pairs; a use of paired, opposing questions to resolve ambi-
guities and define precise usage of technical terms)
(5) Yamaka-p±1⁄42, Vol I
(6) Yamaka-p±1⁄42, Vol II
(7) Yamaka-p±1⁄42, Vol III
7. Paμμh±na
(book of relations; the elaboration of a scheme of 24 conditional
relations [paccaya] that forms a complete system for understanding
the mechanics of the entire universe of Dhamma)
(8) Paμμh±na-p±1⁄4i, Vol I
(9) Paμμh±na-p±1⁄4i, Vol II
(10) Paμμh±na-p±1⁄4i, Vol III
(11) Paμμh±na-p±1⁄4i, Vol IV
(12) Paμμh±na-p±1⁄4i, Vol V
(1) P±r±jika-p±1⁄4i Bhikku
p±r±jik± (expulsion) 4
saaghadises± (meetings of the Sangha) 13
aniyat± (indeterminate) 2
nissagiy± p±cittiy± (expiation with forfeiture) 30
(2) P±cittiya-p±1⁄4i
suddha p±cittiy± (ordinary expiation) 92
p±tidesaniy± (confession re: alms food) 4
sekhiya (concerning etiquette & decorum) 75
adhikaraoasamath± (legal process) 7
(concludes with bhikkuni vinaya rules) ______Bhikkhuni
2. Khandaka [two books of rules and procedures]
(3) Mah±vagga-p±1⁄4i (10 sections [khandhakas]; begins with historical accounts of the
Buddha’s enlightenment, the first discourses and the early growth of the Sangha;
outlines the following rules governing the actions of the Sangha:
1. rules for admission to the order (upasampad±)
2. the uposatha meeting and recital of the p±timokkha
3. residence during the rainy season (vassa)
4. ceremony concluding the vassa, called pav±rao±
5. rules for articles of dress and furniture
6. medicine and food
7. annual distribution of robes (kaμhina)
8. rules for sick bhikkhus, sleeping and robe material
9. mode of executing proceedings of the Sangha
10. proceedings in cases of schism
(4) C31⁄4avagga-p±1⁄4i (or Cullavagga) (12 khandakas dealing with further rules and proce-
dures for institutional acts or functions, known as saaghakamma:
1. rules for dealing with offences that come before the Sangha
(saagh±disesa)
2. procedures for putting a bhikkhu on probation
3. procedures for dealing with accumulation of offences by a bhikkhu
4. rules for settling legal procedures in the Sangha
5. misc. rules for bathing, dress, etc.
6. dwellings, furniture, lodging, etc.
7. schisms
8. classes of bhikkhus and duties of teachers & novices
9. exclusion from the p±timokkha
10. the ordination and instruction of bhikkhunis
11. account of the 1st council at R±jagaha
12. account of the 2nd council at Ves±li
3. Pariv±ra-p±1⁄4i [a summary of the vinaya, arranged as a
catechism for instruction and examination]
(5) Pariv±ra-p±1⁄4i The fifth book of vinaya serves as a kind of manual enabling the reader
to make an analytical survey of the whole of Vinaya Piμaka.

Sutta Piṭaka -Digha Nikāya DN 9 -
Poṭṭhapāda Sutta
{excerpt}
— The questions of Poṭṭhapāda — Poṭṭhapāda asks various questions reagrding the nature of Saññā. Note: plain texts

Now,
lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously?

Potthapada, perception arises
first, and knowledge after. And the arising of knowledge comes from the
arising of perception. One discerns, ‘It’s in dependence on this that my
knowledgehas arisen.’ Through this line of reasoning one can realize
how perception arises first, and knowledge after, and how the arising of
knowledge comes from the arising of perception.DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[
mahā+satipaṭṭhāna ] This sutta is widely considered as a the main
reference for meditation practice. Note: infobubbles on all Pali words

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

II. Observation of Vedanā

Introduction

Thus have I heard: 


On
one occasion, the Bhagavā was staying among the Kurus at
Kammāsadhamma,a market town of the Kurus. There, he addressed the
bhikkhus:

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

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

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

I. Kāyānupassanā
A. Section on ānāpāna
And
how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,
bhikkhus, a bhikkhu, having gone to the forest or having gone at the
root of a tree or having gone to an empty room, sits down folding the
legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.

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

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


B. Section on postures

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


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




C. Section on sampajañña

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


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


D. Section on Repulsiveness

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


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

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


E. Section on the Elements

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


Just as,
bhikkhus, a skillful butcher or a butcher’s apprentice, having killed a
cow, would sit at a crossroads cutting it into pieces; in the same way,
bhikkhus, a bhikkhu reflects on this very kāya, however it is placed,
however it is disposed: “In this kāya, there is the earth element, the
water element, the fire element and the air element.”

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

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


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

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

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

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


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

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


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

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


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


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


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

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


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


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

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


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

II. Observation of Vedanā

Introduction

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

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

(The Mirror of the Dhamma)

I
will expound the discourse on the Dhamma which is called Dhammādāsa,
possessed of which the ariyasāvaka, if he so desires, can declare of
himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotāpanna, by nature free from states of misery, certain
of being destined to sambodhi.

And what, Ānanda, is that
discourse on the Dhamma which is called Dhammādāsa, possessed of which
the ariyasāvaka, if he so desires, can declare of himself: ‘For me,
there is no more niraya, no more tiracchāna-yoni, no more pettivisaya,
no more state of unhappiness, of misfortune, of misery, I am a
sotāpanna, by nature free from states of misery, certain of being
destined to sambodhi?

Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
IV. Observation of Dhammas

A. Section on the Nīvaraṇas

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

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

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

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

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

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

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

B. Section on the Khandhas

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

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

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

C. Section on the Sense Spheres

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

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

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

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

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

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

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

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

D. Section on the Bojjhaṅgas

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

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

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

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

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

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

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

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

E. Section on the Truths

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

E1. Exposition of Dukkhasacca

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

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

And
what, bhikkhus, is jarā? For the various beings in the various classes
of beings, jarā, the state of being decayed, of having broken [teeth],
of having grey hair, of being wrinkled, the decline of vitality, the
decay of the indriyas: this, bhikkhus, is called jarā.

And what,
bhikkhus, is maraṇa? For the various beings in the various classes of
beings, the decease, the state of shifting [out of existence], the break
up, the disappearance, the death, maraṇa, the passing away, the break
up of the khandhas, the laying down of the corpse: this, bhikkhus, is
called maraṇa.

And what, bhikkhus, is sorrow? In one, bhikkhus,
associated with various kinds of misfortune, touched by various kinds of
dukkha dhammas, the sorrrow, the mourning, the state of grief, the
inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.

And
what, bhikkhus, is lamentation? In one, bhikkhus, associated with
various kinds of misfortune, touched by various kinds of dukkha dhammas,
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.

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

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

And what, bhikkhus, is despair? In
one, bhikkhus, associated with various kinds of misfortune, touched by
various kinds of dukkha dhammas, the trouble, the despair, the state of
being in trouble, the state of being in despair: this, bhikkhus, is
called despair.

And what, bhikkhus, is the dukkha of being
associated with what is disagreeable? Here, as to the forms, sounds,
tastes, odors, bodily phenomena and mental phenomena there are which are
unpleasing, not enjoyable, unpleasant, or else those who desire one’s
disadvantage, those who desire one’s loss, those who desire one’s
discomfort, those who desire one’s non-liberation from attachment,
meeting, being associated, being together, encountering them: this,
bhikkhus, is called the dukkha of being associated with what is
disagreeable.

And what, bhikkhus, is the dukkha of being
dissociated from what is agreeable? Here, as to the forms, sounds,
tastes, odors, bodily phenomena and mental phenomena there are which are
pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha of being dissociated from what is
agreeable.

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

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

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

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

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

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

This is called, bhikkhus, the dukkha ariyasacca

E2. Exposition of Samudayasacca

And
what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā
leading to rebirth, connected with desire and enjoyment, finding delight
here or there, that is to say: kāma-taṇhā, bhava-taṇhā and
vibhava-taṇhā. But this taṇhā, bhikkhus, when arising, where does it
arise, and when settling [itself], where does it settle? In that in the
world which seems pleasant and agreeable, that is where taṇhā, when
arising, arises, where when settling, it settles.

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

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

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

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

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

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

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

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

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

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

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

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

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

E3. Exposition of Nirodhasacca

And
what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā
leading to rebirth, connected with desire and enjoyment, finding delight
here or there, that is to say: kāma-taṇhā, bhava-taṇhā and
vibhava-taṇhā. But this taṇhā, bhikkhus, when abandoned, where is it
abandoned, and when ceasing, where does it cease? In that in the world
which seems pleasant and agreeable, that is where taṇhā, when abandoned,
is abandoned, where when ceasing, it ceases.

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

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

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

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

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

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

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

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

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

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

E4. Exposition of Maggasacca

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

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

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

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

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

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

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

An what,
bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya
in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing vedanā in vedanā, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing citta in citta, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing
dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up
abhijjhā-domanassa towards the world. This is called, bhikkhus,
sammāsati.

And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a
bhikkhu, detached from kāma, detached from akusala dhammas, having
entered in the first jhāna, abides therein, with vitakka and vicāra,
with pīti and sukha born of detachment. With the stilling of
vitakka-vicāra, having entered in the second jhāna, he abides therein
with inner tanquilization, unification of citta, without vitakka nor
vicāra, with pīti and sukha born of samādhi. And with indifference
towards pīti, he abides in upekkha, sato and sampajāno, he experiences
in kāya the sukha which the ariyas describe: ‘one who is equanimous and
mindful dwells in [this] sukha’, having entered in the third jhāna, he
abides therein. Abandoning sukha and abandoning dukkha, somanassa and
domanassa having previously disappeared, without sukha nor dukkha, with
the purity of upekkha and sati, having entered in the fourth jhāna, he
abides therein. This is called, bhikkhus, sammāsamādhi.

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

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

The benefits of practicing the Satipaṭṭhānas

For
whoever, bhikkhus, would practice these four satipaṭṭhānas in this way
for seven years, one of two results may be expected: either [perfect]
knowledge in visible phenomena, or if there is some clinging left,
anāgāmita.

Let alone seven years, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for six
years, one of two results may be expected: either [perfect] knowledge in
visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone six years, bhikkhus. For whoever, bhikkhus, would practice these
four satipaṭṭhānas in this way for five years, one of two results may be
expected: either [perfect] knowledge in visible phenomena, or if there
is some clinging left, anāgāmita.

Let alone five years, bhikkhus.
For whoever, bhikkhus, would practice these four satipaṭṭhānas in this
way for four years, one of two results may be expected: either [perfect]
knowledge in visible phenomena, or if there is some clinging left,
anāgāmita.

Let alone four years, bhikkhus. For whoever, bhikkhus,
would practice these four satipaṭṭhānas in this way for three years,
one of two results may be expected: either [perfect] knowledge in
visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone three years, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for two years, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Let alone two years,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one year, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Let alone one year, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for seven
months, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone seven months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for six months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Let alone six months,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Let alone five months, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for four
months, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone four months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for three months, one of two
results may be expected: either [perfect] knowledge in visible
phenomena, or if there is some clinging left, anāgāmita.

Let
alone three months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for two months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Let alone two months,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Let alone one month, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for half a
month, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone half a month, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for a week, one of two results may
be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

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