1-10-2021
https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-094.html
yutta
SN 35.94 (S iv 69)
1-10-2021
ā Uncontrolled and unguarded ā
[a+danta+a+gutta]
Here is one of those advises which are so easy to understand with the intellect, yet so difficult to understand at deeper levels because our wrong views constantly interfere in the process. Therefore we need to get it repeated often, even though that may seem boring to some.
Note: infoĀ·bubbles on every Pali word
PÄįø·i
English
sÄvatthiĀ·nidÄnaį¹.
The (sutta) opening at SÄvatthÄ«.{n}
chaĀ·yĀ·ime, bhikkhave, phassĀ·ÄyatanÄ aĀ·dantÄ aĀ·guttÄ aĀ·rakkhitÄ aĀ·saį¹vutÄ dukkhĀ·ÄdhivÄhÄ honti. katame cha?
These six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, bring suffering. Which six?
cakkhu, bhikkhave, phassĀ·Äyatanaį¹ aĀ·dantaį¹ aĀ·guttaį¹ aĀ·rakkhitaį¹ aĀ·saį¹vutaį¹ dukkhĀ·ÄdhivÄhaį¹ hoti.
The eye as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
sotaį¹, bhikkhave, phassĀ·Äyatanaį¹ aĀ·dantaį¹ aĀ·guttaį¹ aĀ·rakkhitaį¹ aĀ·saį¹vutaį¹ dukkhĀ·ÄdhivÄhaį¹ hoti.
The ear as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
ghÄį¹aį¹, bhikkhave, phassĀ·Äyatanaį¹ aĀ·dantaį¹ aĀ·guttaį¹ aĀ·rakkhitaį¹ aĀ·saį¹vutaį¹ dukkhĀ·ÄdhivÄhaį¹ hoti.
The nose as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
jivhÄ, bhikkhave, phassĀ·Äyatanaį¹ aĀ·dantaį¹ aĀ·guttaį¹ aĀ·rakkhitaį¹ aĀ·saį¹vutaį¹ dukkhĀ·ÄdhivÄhaį¹ hoti
The tongue as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
kÄyo, bhikkhave, phassĀ·Äyatanaį¹ aĀ·dantaį¹ aĀ·guttaį¹ aĀ·rakkhitaį¹ aĀ·saį¹vutaį¹ dukkhĀ·ÄdhivÄhaį¹ hoti
The body as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
mano, bhikkhave, phassĀ·Äyatanaį¹ aĀ·dantaį¹ aĀ·guttaį¹ aĀ·rakkhitaį¹ aĀ·saį¹vutaį¹ dukkhĀ·ÄdhivÄhaį¹ hoti.
The mind as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
ime kho, bhikkhave, cha phassĀ·ÄyatanÄ aĀ·dantÄ aĀ·guttÄ aĀ·rakkhitÄ aĀ·saį¹vutÄ dukkhĀ·ÄdhivÄhÄ honti.
Those six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained bring suffering.
chaĀ·yĀ·ime, bhikkhave, phassĀ·ÄyatanÄ suĀ·dantÄ suĀ·guttÄ suĀ·rakkhitÄ suĀ·saį¹vutÄ sukhĀ·ÄdhivÄhÄ honti. katame cha?
These six spheres of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, bring well-being. Which six?
cakkhu, bhikkhave, phassĀ·Äyatanaį¹ suĀ·dantaį¹ suĀ·guttaį¹ suĀ·rakkhitaį¹ suĀ·saį¹vutaį¹ sukhĀ·ÄdhivÄhaį¹ hoti.
The eye as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
sotaį¹, bhikkhave, phassĀ·Äyatanaį¹ suĀ·dantaį¹ suĀ·guttaį¹ suĀ·rakkhitaį¹ suĀ·saį¹vutaį¹ sukhĀ·ÄdhivÄhaį¹ hoti.
The ear as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
ghÄį¹aį¹, bhikkhave, phassĀ·Äyatanaį¹ suĀ·dantaį¹ suĀ·guttaį¹ suĀ·rakkhitaį¹ suĀ·saį¹vutaį¹ sukhĀ·ÄdhivÄhaį¹ hoti.
The nose as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
jivhÄ, bhikkhave, phassĀ·Äyatanaį¹ suĀ·dantaį¹ suĀ·guttaį¹ suĀ·rakkhitaį¹ suĀ·saį¹vutaį¹ sukhĀ·ÄdhivÄhaį¹ hoti.
The tongue as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
kÄyo, bhikkhave, phassĀ·Äyatanaį¹ suĀ·dantaį¹ suĀ·guttaį¹ suĀ·rakkhitaį¹ suĀ·saį¹vutaį¹ sukhĀ·ÄdhivÄhaį¹ hoti.
The body as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
mano, bhikkhave, phassĀ·Äyatanaį¹ suĀ·dantaį¹ suĀ·guttaį¹ suĀ·rakkhitaį¹ suĀ·saį¹vutaį¹ sukhĀ·ÄdhivÄhaį¹ hoti.
The mind as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
ime kho, bhikkhave, cha phassĀ·ÄyatanÄ suĀ·dantÄ suĀ·guttÄ suĀ·rakkhitÄ suĀ·saį¹vutÄ sukhĀ·ÄdhivÄhÄ hontÄ«Ā·ti.
Those six spheres of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, bring well-being.
https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-142.html
SN 35.142 (S iv 130)
AjjhattÄnattahetu Sutta
ā The internal cause being nonself ā
[ajjhatta+anatta+hetu]
How investigating the causes for the arising of the sense organs, for which in this case the characteristic of nonself may be easier to understand, allows a transfer of this understanding to their case.
Note: infoĀ·bubbles on every Pali word
PÄįø·i
English
cakkhuį¹, bhikkhave, anattÄ. yoĀ·pi hetu, yoĀ·pi paccayo cakkhussa uppÄdÄya, soĀ·pi anattÄ. anattaĀ·sambhÅ«taį¹, bhikkhave, cakkhu kuto attÄ bhavissati?
The eye, bhikkhus, is nonself. The cause and condition for the arising of the eye are themselves nonself. Being produced by what is nonself, bhikkhus, how could the eye be self?
sotaį¹ anattÄ. yoĀ·pi hetu yoĀ·pi paccayo sotassa uppÄdÄya, soĀ·pi anattÄ. anattaĀ·sambhÅ«tÄ, bhikkhave, sotaį¹ kuto attÄ bhavissati?
The ear, bhikkhus, is nonself. The cause and condition for the arising of the ear are themselves nonself. Being produced by what is nonself, bhikkhus, how could the ear be self?
ghÄį¹aį¹ anattÄ. yoĀ·pi hetu yoĀ·pi paccayo ghÄį¹assa uppÄdÄya, soĀ·pi anattÄ. anattaĀ·sambhÅ«tÄ, bhikkhave, ghÄį¹aį¹ kuto attÄ bhavissati?
The nose, bhikkhus, is nonself. The cause and condition for the arising of the nose are themselves nonself. Being produced by what is nonself, bhikkhus, how could the nose be self?
jivhÄ anattÄ. yoĀ·pi hetu yoĀ·pi paccayo jivhÄya uppÄdÄya, soĀ·pi anattÄ. anattaĀ·sambhÅ«tÄ, bhikkhave, jivhÄ kuto attÄ bhavissati?
The tongue, bhikkhus, is nonself. The cause and condition for the arising of the tongue are themselves nonself. Being produced by what is nonself, bhikkhus, how could the tongue be self?
kÄyo anattÄ. yoĀ·pi hetu yoĀ·pi paccayo kÄyassa uppÄdÄya, soĀ·pi anattÄ. anattaĀ·sambhÅ«tÄ, bhikkhave, kÄyo kuto attÄ bhavissati?
The body, bhikkhus, is nonself. The cause and condition for the arising of the body are themselves nonself. Being produced by what is nonself, bhikkhus, how could the body be self?
mano anattÄ. yoĀ·pi hetu yoĀ·pi paccayo manassa uppÄdÄya, soĀ·pi anattÄ. anattaĀ·sambhÅ«to, bhikkhave, mano kuto attÄ bhavissati?
The mind, bhikkhus, is nonself. The cause and condition for the arising of the mind are themselves nonself. Being produced by what is nonself, bhikkhus, how could the mind be self?
evaį¹ passaį¹, bhikkhave, sutavÄ ariyaĀ·sÄvako cakkhusmiį¹Ā·pi nibbindati, sotasmiį¹Ā·pi nibbindati, ghÄį¹asmiį¹Ā·pi nibbindati, jivhÄyaį¹Ā·pi nibbindati, kÄyasmiį¹Ā·pi nibbindati, manasiĀ·pi nibbindati; nibbindaį¹ virajjati; virÄgÄ vimuccati; vimuttasmiį¹ ‘vimuttami’ti ƱÄį¹aį¹ hoti; ‘khÄ«į¹Ä jÄti, vusitaį¹ brahmacariyaį¹, kataį¹ karaį¹Ä«yaį¹, nĀ·Äparaį¹ itthattÄyÄ’ ti pajÄnÄtÄ«Ā·ti.
Seeing thus, bhikkhus, an instructed noble disciple grows disgusted towards the eye, disgusted towards the ear, disgusted towards the nose, disgusted towards the tongue, disgusted towards the body, disgusted towards the mind; being disgusted, he is dispassionate; being dispassionate, he is liberated; in one who is liberated, there is the knowledge: ‘I am liberated’. He understands: ‘Birth is exhausted, the brahmic life has been lived, what had to be done has been done, there is nothing else for this state of being.’
https://www.buddha-vacana.org/sutta/anguttara/01/an01-021.html
AN 1.21-30 (A i 5)
Akammaniya Vagga
ā Unpliant ā
The mind can be our worst enemy or our best friend.
Note: infoĀ·bubbles on every Pali word
PÄįø·i
21. nĀ·Ähaį¹, bhikkhave, aƱƱaį¹ ekaĀ·dhammamĀ·pi samanupassÄmi yaį¹ evaį¹ aĀ·bhÄvitaį¹ aĀ·kammaniyaį¹ hoti yathaĀ·yĀ·idaį¹, bhikkhave, cittaį¹. cittaį¹, bhikkhave, aĀ·bhÄvitaį¹ aĀ·kammaniyaį¹ hotÄ«Ā·ti.
English
21. “I don’t envision a single thing that, when undeveloped, is as unpliant as the mind. The mind, when undeveloped, is unpliant.”
22. nĀ·Ähaį¹, bhikkhave, aƱƱaį¹ ekaĀ·dhammamĀ·pi samanupassÄmi yaį¹ evaį¹ bhÄvitaį¹ kammaniyaį¹ hoti yathaĀ·yĀ·idaį¹, bhikkhave, cittaį¹. cittaį¹, bhikkhave, bhÄvitaį¹ kammaniyaį¹ hotÄ«Ā·ti.
22. “I don’t envision a single thing that, when developed, is as pliant as the mind. The mind, when developed, is pliant.”
23. nĀ·Ähaį¹, bhikkhave, aƱƱaį¹ ekaĀ·dhammamĀ·pi samanupassÄmi yaį¹ evaį¹ aĀ·bhÄvitaį¹ mahato anĀ·atthÄya saį¹vattati yathaĀ·yĀ·idaį¹, bhikkhave, cittaį¹. cittaį¹, bhikkhave, aĀ·bhÄvitaį¹ mahato anĀ·atthÄya saį¹vattatÄ«Ā·ti.
23. “I don’t envision a single thing that, when undeveloped, leads to such great harm as the mind. The mind, when undeveloped leads to great harm.”
24. nĀ·Ähaį¹, bhikkhave, aƱƱaį¹ ekaĀ·dhammamĀ·pi samanupassÄmi yaį¹ evaį¹ bhÄvitaį¹ mahato atthÄya saį¹vattati yathaĀ·yĀ·idaį¹, bhikkhave, cittaį¹. cittaį¹, bhikkhave, bhÄvitaį¹ mahato atthÄya saį¹vattatÄ«Ā·ti.
24. “I don’t envision a single thing that, when developed, leads to such great benefit as the mind. The mind, when developed leads to great benefit.”
25. nĀ·Ähaį¹, bhikkhave, aƱƱaį¹ ekaĀ·dhammamĀ·pi samanupassÄmi yaį¹ evaį¹ aĀ·bhÄvitaį¹ aĀ·pÄtuĀ·bhÅ«taį¹ mahato anĀ·atthÄya saį¹vattati yathaĀ·yĀ·idaį¹, bhikkhave, cittaį¹. cittaį¹, bhikkhave, aĀ·bhÄvitaį¹ aĀ·pÄtuĀ·bhÅ«taį¹ mahato anĀ·atthÄya saį¹vattatÄ«Ā·ti.
25. “I don’t envision a single thing that, when undeveloped & unapparent, leads to such great harm as the mind. The mind, when undeveloped & unapparent leads to great harm.”
26. nĀ·Ähaį¹, bhikkhave, aƱƱaį¹ ekaĀ·dhammamĀ·pi samanupassÄmi yaį¹ evaį¹ bhÄvitaį¹ pÄtuĀ·bhÅ«taį¹ mahato atthÄya saį¹vattati yathaĀ·yĀ·idaį¹, bhikkhave, cittaį¹. cittaį¹, bhikkhave, bhÄvitaį¹ pÄtuĀ·bhÅ«taį¹ mahato atthÄya saį¹vattatÄ«Ā·ti.
26. “I don’t envision a single thing that, when developed & apparent, leads to such great benefit as the mind. The mind, when developed & apparent, leads to great benefit.”
27. nĀ·Ähaį¹, bhikkhave, aƱƱaį¹ ekaĀ·dhammamĀ·pi samanupassÄmi yaį¹ evaį¹ aĀ·bhÄvitaį¹ aĀ·bahulÄ«kataį¹ mahato anĀ·atthÄya saį¹vattati yathaĀ·yĀ·idaį¹, bhikkhave, cittaį¹. cittaį¹, bhikkhave, aĀ·bhÄvitaį¹ aĀ·bahulÄ«kataį¹ mahato anĀ·atthÄya saį¹vattatÄ«Ā·ti.
27. “I don’t envision a single thing that, when undeveloped & uncultivated, leads to such great harm as the mind. The mind, when undeveloped & uncultivated leads to great harm.”
28. nĀ·Ähaį¹, bhikkhave, aƱƱaį¹ ekaĀ·dhammamĀ·pi samanupassÄmi yaį¹ evaį¹ bhÄvitaį¹ bahulÄ«kataį¹ mahato atthÄya saį¹vattati yathaĀ·yĀ·idaį¹, bhikkhave, cittaį¹. cittaį¹, bhikkhave, bhÄvitaį¹ bahulÄ«kataį¹ mahato atthÄya saį¹vattatÄ«Ā·ti.
28. “I don’t envision a single thing that, when developed & cultivated, leads to such great benefit as the mind. The mind, when developed & cultivated, leads to great benefit.”
29. nĀ·Ähaį¹, bhikkhave, aƱƱaį¹ ekaĀ·dhammamĀ·pi samanupassÄmi yaį¹ evaį¹ aĀ·bhÄvitaį¹ aĀ·bahulÄ«kataį¹ dukkhĀ·Ädhivahaį¹ hoti yathaĀ·yĀ·idaį¹, bhikkhave, cittaį¹. cittaį¹, bhikkhave, aĀ·bhÄvitaį¹ aĀ·bahulÄ«kataį¹ dukkhĀ·Ädhivahaį¹ hotÄ«Ā·ti.
29. “I don’t envision a single thing that, when undeveloped & uncultivated, brings about such suffering & stress as the mind. The mind, when undeveloped & uncultivated, brings about suffering & stress.”
30. nĀ·Ähaį¹, bhikkhave, aƱƱaį¹ ekaĀ·dhammamĀ·pi samanupassÄmi yaį¹ evaį¹ bhÄvitaį¹ bahulÄ«kataį¹ sukhĀ·Ädhivahaį¹ hoti yathaĀ·yĀ·idaį¹, bhikkhave, cittaį¹. cittaį¹, bhikkhave, bhÄvitaį¹ bahulÄ«kataį¹ sukhĀ·Ädhivahaį¹ hotÄ«Ā·ti.
30. “I don’t envision a single thing that, when developed & cultivated, brings about such happiness as the mind. The mind, when developed & cultivated, brings about happiness.”
https://www.buddha-vacana.org/sutta/majjhima/mn118.html
MN 118 (M iii 78)
ÄnÄpÄnassati Sutta
{excerpt}
ā Mindfulness of the breath ā
[ÄnÄpÄna+sati]
The famous sutta about the practice of ÄnÄpÄnassati, and how it leads to the practice of the four satipaį¹į¹hÄnas and subsquently to the fulfillment of the seven bojjhaį¹
gas.
Note: infoĀ·bubbles on every Pali word
PÄįø·i
English
…
…
(ÄnÄpÄnassati bhÄvana)
Santi, bhikkhave, bhikkhÅ« imasmiį¹ bhikkhuĀ·saį¹ ghe ÄnÄpÄnassatiĀ·bhÄvanĀ·ÄnuyogamĀ·anuyuttÄ viharanti.
(The practice of ÄnÄpÄnassati)
There are, bhikkhus, in this sangha of bhikkhus, some bhikkhus who dwell applying themselves to the bhÄvana and practice of ÄnÄpÄnassati.
ÄnÄpÄnassati, bhikkhave, bhÄvitÄ bahulÄ«katÄ mahaĀ·pĀ·phalÄ hoti mahĀ·Änisaį¹sÄ. ÄnÄpÄnassati, bhikkhave, bhÄvitÄ bahulÄ«katÄ cattÄro satipaį¹į¹hÄne paripÅ«reti. CattÄro satipaį¹į¹hÄnÄ bhÄvitÄ bahulÄ«katÄ satta bojjhaį¹ ge paripÅ«renti. Satta bojjhaį¹ gÄ bhÄvitÄ bahulÄ«katÄ vijjÄĀ·vimuttiį¹ paripÅ«renti. Kathaį¹ bhÄvitÄ ca, bhikkhave, ÄnÄpÄnassati kathaį¹ bahulÄ«katÄ mahaĀ·pĀ·phalÄ hoti mahĀ·Änisaį¹sÄ?
ÄnÄpÄnassati, bhikkhus, when cultivated and pursued, [bears] great fruits, great benefits. ÄnÄpÄnassati, bhikkhus, when cultivated and pursued, brings the four satipaį¹į¹hÄnas to their completude. The four satipaį¹į¹hÄnas, when cultivated and pursued, bring the seven bojjhaį¹ gas to their completude. The seven bojjhaį¹ gas, when cultivated and pursued, bring vijjÄ and vimutti to their completude. And how, bhikkhus, is ÄnÄpÄnassati cultivated, how is it pursued to [bear] great fruits, great benefits?
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.
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.
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.
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’.
‘PÄ«ti-paį¹isaį¹vedÄ« assasissÄmÄ«’ ti sikkhati. ‘PÄ«ti-paį¹isaį¹vedÄ« passasissÄmÄ«’ ti sikkhati. ‘Sukha-paį¹isaį¹vedÄ« assasissÄmÄ«’ ti sikkhati. ‘Sukha-paį¹isaį¹vedÄ« passasissÄmÄ«’ ti sikkhati. ‘Citta-saį¹ khÄra-paį¹isaį¹vedÄ« assasissÄmÄ«’ ti sikkhati. ‘Citta-saį¹ khÄra-paį¹isaį¹vedÄ« passasissÄmÄ«’ ti sikkhati. ‘Passambhayaį¹ citta-saį¹ khÄraį¹ assasissÄmÄ«’ ti sikkhati. ‘Passambhayaį¹ citta-saį¹ khÄraį¹ passasissÄmÄ«’ ti sikkhati.
He trains himself: ‘experiencing pÄ«ti, I will breathe in’. He trains himself: ‘experiencing pÄ«ti, I will breathe out’. He trains himself: ‘experiencing sukha, I will breathe in’. He trains himself: ‘experiencing sukha, I will breathe out’. He trains himself: ‘perceiving citta-saį¹ khÄras, I will breathe in’. He trains himself: ‘perceiving citta-saį¹ khÄras, I will breathe out’. He trains himself: ‘calming down citta-saį¹ khÄras, I will breathe in’. He trains himself: ‘calming down citta-saį¹ khÄras, I will breathe out’.
‘Citta-paį¹isaį¹vedÄ« assasissÄmÄ«’ ti sikkhati. ‘Citta-paį¹isaį¹vedÄ« passasissÄmÄ«’ ti sikkhati. ‘Abhippamodayaį¹ cittaį¹ assasissÄmÄ«’ ti sikkhati. ‘Abhippamodayaį¹ cittaį¹ passasissÄmÄ«’ ti sikkhati. ‘SamÄdahaį¹ cittaį¹ assasissÄmÄ«’ ti sikkhati. ‘SamÄdahaį¹ cittaį¹ passasissÄmÄ«’ ti sikkhati. ‘Vimocayaį¹ cittaį¹ assasissÄmÄ«’ ti sikkhati. ‘Vimocayaį¹ cittaį¹ passasissÄmÄ«’ ti sikkhati.
He trains himself: ‘perceiving citta, I will breathe in’. He trains himself: ‘perceiving citta, I will breathe out’. He trains himself: ‘gladdening citta, I will breathe in’. He trains himself: ‘gladdening citta, I will breathe out’. He trains himself: ‘concentrating citta, I will breathe in’. He trains himself: ‘concentrating citta, I will breathe out’. He trains himself: ‘releasing citta, I will breathe in’. He trains himself: ‘releasing citta, I will breathe out’.
‘AniccĀ·ÄnupassÄ« assasissÄmÄ«’ ti sikkhati. ‘AniccĀ·ÄnupassÄ« passasissÄmÄ«’ ti sikkhati. ‘VirÄgĀ·ÄnupassÄ« assasissÄmÄ«’ ti sikkhati. ‘VirÄgĀ·ÄnupassÄ« passasissÄmÄ«’ ti sikkhati. ‘NirodhĀ·ÄnupassÄ« assasissÄmÄ«’ ti sikkhati. ‘NirodhĀ·ÄnupassÄ« passasissÄmÄ«’ ti sikkhati. ‘Paį¹inissaggĀ·ÄnupassÄ« assasissÄmÄ«’ ti sikkhati. ‘Paį¹inissaggĀ·ÄnupassÄ« passasissÄmÄ«’ ti sikkhati.
He trains himself: ‘contemplating aniccÄ, I will breathe in’. He trains himself: ‘contemplating aniccÄ, I will breathe out’. He trains himself: ‘contemplating virÄga, I will breathe in’. He trains himself: ‘contemplating virÄga, I will breathe out’. He trains himself: ‘contemplating nirodha, I will breathe in’. He trains himself: ‘contemplating nirodha, I will breathe out’. He trains himself: ‘contemplating relinquishment, I will breathe in’. He trains himself: ‘contemplating relinquishment, I will breathe out’.
Evaį¹ bhÄvitÄ kho, bhikkhave, ÄnÄpÄnassati evaį¹ bahulÄ«katÄ mahaĀ·pĀ·phalÄ hoti mahĀ·Änisaį¹sÄ
Thus cultivated, bhikkhus, thus pursued, ÄnÄpÄnassati [bears] great fruits, great benefits.
(Satipaį¹į¹hÄnÄnaį¹ pÄripÅ«rÄ«)
Kathaį¹ bhÄvitÄ ca, bhikkhave, ÄnÄpÄnassati kathaį¹ bahulÄ«katÄ cattÄro satipaį¹į¹hÄne paripÅ«reti?
(Completude of the Satipaį¹į¹hÄnas)
And how, bhikkhus, is ÄnÄpÄnassati cultivated, how is it pursued to bring the four satipaį¹į¹hÄnas to their completude?
Yasmiį¹ samaye, 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, kÄye kÄyÄnupassÄ«, bhikkhave, tasmiį¹ samaye bhikkhu viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹.
KÄyesu kÄyĀ·aƱƱatarĀ·Ähaį¹, bhikkhave, evaį¹ vadÄmi yadidaį¹ assÄsaĀ·passÄsÄ. TasmÄtiha, bhikkhave, kÄye kÄyÄnupassÄ« tasmiį¹ samaye bhikkhu viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹.
On whatever occasion, bhikkhus, a bhikkhu breathing in long understands: ‘I am breathing in long’, breathing out long understands: ‘I am breathing out long’., breathing in short understands: ‘I am breathing in short’, breathing out short he understands: ‘I am breathing out short’, trains himself: ‘feeling the whole kÄya, I will breathe in’, trains himself: ‘feeling the whole kÄya, I will breathe out’, trains himself: ‘calming down the kÄya-saį¹
khÄras, I will breathe in’, trains himself: ‘calming down the kÄya-saį¹
khÄras, I will breathe out’, on that occasion, bhikkhus, a bhikkhu dwells observing kÄya in kÄya, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
I say, bhikkhus, that it is another body inside the body, that is to say the in and out breath. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing kÄya in kÄya, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
Yasmiį¹ samaye, bhikkhave, bhikkhu ‘PÄ«ti-paį¹isaį¹vedÄ« assasissÄmÄ«’ ti sikkhati, ‘PÄ«ti-paį¹isaį¹vedÄ« passasissÄmÄ«’ ti sikkhati, ‘Sukha-paį¹isaį¹vedÄ« assasissÄmÄ«’ ti sikkhati, ‘Sukha-paį¹isaį¹vedÄ« passasissÄmÄ«’ ti sikkhati, ‘Citta-saį¹
khÄra-paį¹isaį¹vedÄ« assasissÄmÄ«’ ti sikkhati, ‘Citta-saį¹
khÄra-paį¹isaį¹vedÄ« passasissÄmÄ«’ ti sikkhati, ‘Passambhayaį¹ citta-saį¹
khÄraį¹ assasissÄmÄ«’ ti sikkhati, ‘Passambhayaį¹ citta-saį¹
khÄraį¹ passasissÄmÄ«’ ti sikkhati, vedanÄsu vedanÄnupassÄ«, bhikkhave, tasmiį¹ samaye bhikkhu viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹.
VedanÄsu vedanĀ·ÄƱƱatarĀ·Ähaį¹, bhikkhave, evaį¹ vadÄmi yadidaį¹ assÄsaĀ·passÄsÄnaį¹ sÄdhukaį¹ manasikÄraį¹. TasmÄtiha, bhikkhave, vedanÄsu vedanÄnupassÄ« tasmiį¹ samaye bhikkhu viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹.
On whatever occasion, bhikkhus, a bhikkhu trains himself: ‘experiencing pÄ«ti, I will breathe in’, trains himself: ‘experiencing pÄ«ti, I will breathe out’, trains himself: ‘experiencing sukha, I will breathe in’, trains himself: ‘experiencing sukha, I will breathe out’, trains himself: ‘perceiving citta-saį¹
khÄras, I will breathe in’, trains himself: ‘perceiving citta-saį¹
khÄras, I will breathe out’, trains himself: ‘calming down citta-saį¹
khÄras, I will breathe in’, trains himself: ‘calming down citta-saį¹
khÄras, I will breathe out’, on that occasion, bhikkhus, a bhikkhu dwells observing vedanÄ in vedanÄ, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
I say, bhikkhus, that it is another vedanÄ inside the vedanÄ, that is to say the thorough manasikÄra of in and out breath. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing vedanÄ in vedanÄ, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
Yasmiį¹ samaye, bhikkhave, bhikkhu ‘Citta-paį¹isaį¹vedÄ« assasissÄmÄ«’ ti sikkhati, ‘Citta-paį¹isaį¹vedÄ« passasissÄmÄ«’ ti sikkhati, ‘Abhippamodayaį¹ cittaį¹ assasissÄmÄ«’ ti sikkhati, ‘Abhippamodayaį¹ cittaį¹ passasissÄmÄ«’ ti sikkhati, ‘SamÄdahaį¹ cittaį¹ assasissÄmÄ«’ ti sikkhati, ‘SamÄdahaį¹ cittaį¹ passasissÄmÄ«’ ti sikkhati, ‘Vimocayaį¹ cittaį¹ assasissÄmÄ«’ ti sikkhati, ‘Vimocayaį¹ cittaį¹ passasissÄmÄ«’ ti sikkhati, citte cittÄnupassÄ«, bhikkhave, tasmiį¹ samaye bhikkhu viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹.
NĀ·Ähaį¹, bhikkhave, muį¹į¹haĀ·sĀ·satissa aĀ·sampajÄnassa ÄnÄpÄnassatiį¹ vadÄmi. TasmÄtiha, bhikkhave, citte cittÄnupassÄ« tasmiį¹ samaye bhikkhu viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹.
On whatever occasion, bhikkhus, a bhikkhu trains himself: ‘perceiving citta, I will breathe in’, trains himself: ‘perceiving citta, I will breathe out’, trains himself: ‘gladdening citta, I will breathe in’, trains himself: ‘gladdening citta, I will breathe out’, trains himself: ‘concentrating citta, I will breathe in’, trains himself: ‘concentrating citta, I will breathe out’, trains himself: ‘releasing citta, I will breathe in’, trains himself: ‘releasing citta, I will breathe out’, on that occasion, bhikkhus, a bhikkhu dwells observing citta in citta, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
I do not speak, bhikkhus, of ÄnÄpÄnassati for one who looses sati, for one who is not sampajÄna. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing citta in citta, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
Yasmiį¹ samaye, bhikkhave, bhikkhu ‘AniccĀ·ÄnupassÄ« assasissÄmÄ«’ ti sikkhati, ‘AniccĀ·ÄnupassÄ« passasissÄmÄ«’ ti sikkhati, ‘VirÄgĀ·ÄnupassÄ« assasissÄmÄ«’ ti sikkhati, ‘VirÄgĀ·ÄnupassÄ« passasissÄmÄ«’ ti sikkhati, ‘NirodhĀ·ÄnupassÄ« assasissÄmÄ«’ ti sikkhati, ‘NirodhĀ·ÄnupassÄ« passasissÄmÄ«’ ti sikkhati, ‘Paį¹inissaggĀ·ÄnupassÄ« assasissÄmÄ«’ ti sikkhati, ‘Paį¹inissaggĀ·ÄnupassÄ« passasissÄmÄ«’ ti sikkhati, dhammesu dhammÄnupassÄ«, bhikkhave, tasmiį¹ samaye bhikkhu viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹.
So yaį¹ taį¹ abhijjhÄ-domanassaį¹ pahÄnaį¹ taį¹ paƱƱÄya disvÄ sÄdhukaį¹ ajjhupekkhitÄ hoti. TasmÄtiha, bhikkhave, dhammesu dhammÄnupassÄ« tasmiį¹ samaye bhikkhu viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹.
On whatever occasion, bhikkhus, a bhikkhu trains himself: ‘contemplating aniccÄ, I will breathe in’, trains himself: ‘contemplating aniccÄ, I will breathe out’, trains himself: ‘contemplating virÄga, I will breathe in’, trains himself: ‘contemplating virÄga, I will breathe out’, trains himself: ‘contemplating nirodha, I will breathe in’, trains himself: ‘contemplating nirodha, I will breathe out’, trains himself: ‘contemplating relinquishment, I will breathe in’, trains himself: ‘contemplating relinquishment, I will breathe out’, on that occasion, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
Whoever has abandoned abhijjhÄ-domanassa, having seen with paƱƱÄ, is thoroughly endowed with upekkhÄ.{1} Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing dhammas in dhammas, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
Evaį¹ bhÄvitÄ kho, bhikkhave, ÄnÄpÄnassati evaį¹ bahulÄ«katÄ cattÄro satipaį¹į¹hÄne paripÅ«reti.
Thus cultivated, bhikkhus, thus pursued, ÄnÄpÄnassati brings the four satipaį¹į¹hÄnas to their completude.
(Bojjhaį¹ gÄnaį¹ pÄripÅ«rÄ«)
Kathaį¹ bhÄvitÄ ca, bhikkhave, cattÄro satipaį¹į¹hÄnÄ kathaį¹ bahulÄ«katÄ satta bojjhaį¹ ge paripÅ«renti?
(Completude of the bojjhaį¹ gas)
And how, bhikkhus, are the four satipaį¹į¹hÄnas cultivated, how are they pursued to bring the seven bojjhaį¹ gas to their completude?
(1. KÄyÄnupassanÄdi)
Yasmiį¹ samaye, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹, upaį¹į¹hitÄssa tasmiį¹ samaye sati hoti aĀ·sammuį¹į¹hÄ. Yasmiį¹ samaye, bhikkhave, bhikkhuno upaį¹į¹hitÄ sati hoti aĀ·sammuį¹į¹hÄ, satiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. SatiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, satiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
(1. Starting with the observation of body)
On whatever occasion, bhikkhus, a bhikkhu dwells observing kÄya in kÄya, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaį¹ ga, the sati sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
So tathÄĀ·sato viharanto taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjati. Yasmiį¹ samaye, bhikkhave, bhikkhu tathÄĀ·sato viharanto taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjati, dhammavicayaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. DhammavicayaĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, dhammavicayaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ, on that occasion the dhammavicaya sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaį¹ ga, the dhammavicaya sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
Tassa taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjato Äraddhaį¹ hoti vÄ«riyaį¹ asallÄ«naį¹. Yasmiį¹ samaye, bhikkhave, bhikkhuno taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjato Äraddhaį¹ hoti vÄ«riyaį¹ asallÄ«naį¹, vÄ«riyaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. VÄ«riyaĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, vÄ«riyaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ, vÄ«riya is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ, vÄ«riya is aroused unflaggingly, on that occasion the vÄ«riya sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vÄ«riya sambojjhaį¹ ga, the vÄ«riya sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
ÄraddhaĀ·vÄ«riyassa uppajjati pÄ«ti nirÄmisÄ. Yasmiį¹ samaye, bhikkhave, bhikkhuno ÄraddhaĀ·vÄ«riyassa uppajjati pÄ«ti nirÄmisÄ, pÄ«tiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. PÄ«tiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, pÄ«tiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one whose vÄ«riya is aroused, a nirÄmisa pÄ«ti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vÄ«riya is aroused, a nirÄmisa pÄ«ti arises, on that occasion the pÄ«ti sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pÄ«ti sambojjhaį¹ ga, the pÄ«ti sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
PÄ«tiĀ·manassa kÄyoĀ·pi passambhati, cittamĀ·pi passambhati. Yasmiį¹ samaye, bhikkhave, bhikkhuno pÄ«tiĀ·manassa kÄyoĀ·pi passambhati, cittamĀ·pi passambhati, passaddhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. PassaddhiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, passaddhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one whose mind has pÄ«ti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pÄ«ti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaį¹ ga, the passaddhi sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
PassaddhaĀ·kÄyassa sukhino cittaį¹ samÄdhiyati. Yasmiį¹ samaye, bhikkhave, bhikkhuno passaddhaĀ·kÄyassa sukhino cittaį¹ samÄdhiyati, samÄdhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. SamÄdhiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, samÄdhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one who is at ease, the body having calmed down, the mind gets concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at ease, the body having calmed down, the mind gets concentrated, on that occasion the samÄdhi sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samÄdhi sambojjhaį¹ ga, the samÄdhi sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
So tathÄĀ·samÄhitaį¹ cittaį¹ sÄdhukaį¹ ajjhupekkhitÄ hoti. Yasmiį¹ samaye, bhikkhave, bhikkhu tathÄĀ·samÄhitaį¹ cittaį¹ sÄdhukaį¹ ajjhupekkhitÄ hoti, upekkhÄĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. UpekkhÄĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, upekkhÄĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
He watches thoroughly with upekkhÄ the mind which is thus composed. On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhÄ the mind which is thus composed, on that occasion the upekkhÄ sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhÄ sambojjhaį¹ ga, the upekkhÄ sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
(2. VedanÄnupassanÄdi)
Yasmiį¹ samaye, bhikkhave, bhikkhu vedanÄsu vedanÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹, upaį¹į¹hitÄssa tasmiį¹ samaye sati hoti aĀ·sammuį¹į¹hÄ. Yasmiį¹ samaye, bhikkhave, bhikkhuno upaį¹į¹hitÄ sati hoti aĀ·sammuį¹į¹hÄ, satiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. SatiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, satiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
(2. Starting with the observation of vedanÄ)
On whatever occasion, bhikkhus, a bhikkhu dwells observing vedanÄ in vedanÄ, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaį¹ ga, the sati sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
So tathÄĀ·sato viharanto taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjati. Yasmiį¹ samaye, bhikkhave, bhikkhu tathÄĀ·sato viharanto taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjati, dhammavicayaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. DhammavicayaĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, dhammavicayaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ, on that occasion the dhammavicaya sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaį¹ ga, the dhammavicaya sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
Tassa taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjato Äraddhaį¹ hoti vÄ«riyaį¹ asallÄ«naį¹. Yasmiį¹ samaye, bhikkhave, bhikkhuno taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjato Äraddhaį¹ hoti vÄ«riyaį¹ asallÄ«naį¹, vÄ«riyaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. VÄ«riyaĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, vÄ«riyaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ, vÄ«riya is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ, vÄ«riya is aroused unflaggingly, on that occasion the vÄ«riya sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vÄ«riya sambojjhaį¹ ga, the vÄ«riya sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
ÄraddhaĀ·vÄ«riyassa uppajjati pÄ«ti nirÄmisÄ. Yasmiį¹ samaye, bhikkhave, bhikkhuno ÄraddhaĀ·vÄ«riyassa uppajjati pÄ«ti nirÄmisÄ, pÄ«tiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. PÄ«tiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, pÄ«tiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one whose vÄ«riya is aroused, a nirÄmisa pÄ«ti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vÄ«riya is aroused, a nirÄmisa pÄ«ti arises, on that occasion the pÄ«ti sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pÄ«ti sambojjhaį¹ ga, the pÄ«ti sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
PÄ«tiĀ·manassa kÄyoĀ·pi passambhati, cittamĀ·pi passambhati. Yasmiį¹ samaye, bhikkhave, bhikkhuno pÄ«tiĀ·manassa kÄyoĀ·pi passambhati, cittamĀ·pi passambhati, passaddhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. PassaddhiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, passaddhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one whose mind has pÄ«ti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pÄ«ti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaį¹ ga, the passaddhi sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
PassaddhaĀ·kÄyassa sukhino cittaį¹ samÄdhiyati. Yasmiį¹ samaye, bhikkhave, bhikkhuno passaddhaĀ·kÄyassa sukhino cittaį¹ samÄdhiyati, samÄdhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. SamÄdhiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, samÄdhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one who is at ease, the body having calmed down, the mind gets concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at ease, the body having calmed down, the mind gets concentrated, on that occasion the samÄdhi sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samÄdhi sambojjhaį¹ ga, the samÄdhi sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
So tathÄĀ·samÄhitaį¹ cittaį¹ sÄdhukaį¹ ajjhupekkhitÄ hoti. Yasmiį¹ samaye, bhikkhave, bhikkhu tathÄĀ·samÄhitaį¹ cittaį¹ sÄdhukaį¹ ajjhupekkhitÄ hoti, upekkhÄĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. UpekkhÄĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, upekkhÄĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
He watches thoroughly with upekkhÄ the mind which is thus composed. On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhÄ the mind which is thus composed, on that occasion the upekkhÄ sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhÄ sambojjhaį¹ ga, the upekkhÄ sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
(3. CittÄnupassanÄdi)
Yasmiį¹ samaye, bhikkhave, bhikkhu citte cittÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹, upaį¹į¹hitÄssa tasmiį¹ samaye sati hoti aĀ·sammuį¹į¹hÄ. Yasmiį¹ samaye, bhikkhave, bhikkhuno upaį¹į¹hitÄ sati hoti aĀ·sammuį¹į¹hÄ, satiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. SatiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, satiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
(3. Starting with the observation of mind)
On whatever occasion, bhikkhus, a bhikkhu dwells observing citta in citta, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaį¹ ga, the sati sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
So tathÄĀ·sato viharanto taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjati. Yasmiį¹ samaye, bhikkhave, bhikkhu tathÄĀ·sato viharanto taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjati, dhammavicayaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. DhammavicayaĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, dhammavicayaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ, on that occasion the dhammavicaya sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaį¹ ga, the dhammavicaya sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
Tassa taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjato Äraddhaį¹ hoti vÄ«riyaį¹ asallÄ«naį¹. Yasmiį¹ samaye, bhikkhave, bhikkhuno taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjato Äraddhaį¹ hoti vÄ«riyaį¹ asallÄ«naį¹, vÄ«riyaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. VÄ«riyaĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, vÄ«riyaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ, vÄ«riya is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ, vÄ«riya is aroused unflaggingly, on that occasion the vÄ«riya sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vÄ«riya sambojjhaį¹ ga, the vÄ«riya sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
ÄraddhaĀ·vÄ«riyassa uppajjati pÄ«ti nirÄmisÄ. Yasmiį¹ samaye, bhikkhave, bhikkhuno ÄraddhaĀ·vÄ«riyassa uppajjati pÄ«ti nirÄmisÄ, pÄ«tiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. PÄ«tiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, pÄ«tiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one whose vÄ«riya is aroused, a nirÄmisa pÄ«ti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vÄ«riya is aroused, a nirÄmisa pÄ«ti arises, on that occasion the pÄ«ti sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pÄ«ti sambojjhaį¹ ga, the pÄ«ti sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
PÄ«tiĀ·manassa kÄyoĀ·pi passambhati, cittamĀ·pi passambhati. Yasmiį¹ samaye, bhikkhave, bhikkhuno pÄ«tiĀ·manassa kÄyoĀ·pi passambhati, cittamĀ·pi passambhati, passaddhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. PassaddhiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, passaddhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one whose mind has pÄ«ti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pÄ«ti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaį¹ ga, the passaddhi sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
PassaddhaĀ·kÄyassa sukhino cittaį¹ samÄdhiyati. Yasmiį¹ samaye, bhikkhave, bhikkhuno passaddhaĀ·kÄyassa sukhino cittaį¹ samÄdhiyati, samÄdhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. SamÄdhiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, samÄdhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one who is at ease, the body having calmed down, the mind gets concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at ease, the body having calmed down, the mind gets concentrated, on that occasion the samÄdhi sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samÄdhi sambojjhaį¹ ga, the samÄdhi sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
So tathÄĀ·samÄhitaį¹ cittaį¹ sÄdhukaį¹ ajjhupekkhitÄ hoti. Yasmiį¹ samaye, bhikkhave, bhikkhu tathÄĀ·samÄhitaį¹ cittaį¹ sÄdhukaį¹ ajjhupekkhitÄ hoti, upekkhÄĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. UpekkhÄĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, upekkhÄĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
He watches thoroughly with upekkhÄ the mind which is thus composed. On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhÄ the mind which is thus composed, on that occasion the upekkhÄ sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhÄ sambojjhaį¹ ga, the upekkhÄ sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
(4. DhammÄnupassanÄdi)
Yasmiį¹ samaye, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹, upaį¹į¹hitÄssa tasmiį¹ samaye sati hoti aĀ·sammuį¹į¹hÄ. Yasmiį¹ samaye, bhikkhave, bhikkhuno upaį¹į¹hitÄ sati hoti aĀ·sammuį¹į¹hÄ, satiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. SatiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, satiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
(4. Starting with the observation of dhammas)
On whatever occasion, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaį¹ ga, the sati sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
So tathÄĀ·sato viharanto taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjati. Yasmiį¹ samaye, bhikkhave, bhikkhu tathÄĀ·sato viharanto taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjati, dhammavicayaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. DhammavicayaĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, dhammavicayaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ, on that occasion the dhammavicaya sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaį¹ ga, the dhammavicaya sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
Tassa taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjato Äraddhaį¹ hoti vÄ«riyaį¹ asallÄ«naį¹. Yasmiį¹ samaye, bhikkhave, bhikkhuno taį¹ dhammaį¹ paƱƱÄya pavicinati pavicarati pariĀ·vÄ«maį¹saį¹ Äpajjato Äraddhaį¹ hoti vÄ«riyaį¹ asallÄ«naį¹, vÄ«riyaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. VÄ«riyaĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, vÄ«riyaĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ, vÄ«riya is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paƱƱÄ, vÄ«riya is aroused unflaggingly, on that occasion the vÄ«riya sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vÄ«riya sambojjhaį¹ ga, the vÄ«riya sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
ÄraddhaĀ·vÄ«riyassa uppajjati pÄ«ti nirÄmisÄ. Yasmiį¹ samaye, bhikkhave, bhikkhuno ÄraddhaĀ·vÄ«riyassa uppajjati pÄ«ti nirÄmisÄ, pÄ«tiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. PÄ«tiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, pÄ«tiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one whose vÄ«riya is aroused, a nirÄmisa pÄ«ti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vÄ«riya is aroused, a nirÄmisa pÄ«ti arises, on that occasion the pÄ«ti sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pÄ«ti sambojjhaį¹ ga, the pÄ«ti sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
PÄ«tiĀ·manassa kÄyoĀ·pi passambhati, cittamĀ·pi passambhati. Yasmiį¹ samaye, bhikkhave, bhikkhuno pÄ«tiĀ·manassa kÄyoĀ·pi passambhati, cittamĀ·pi passambhati, passaddhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. PassaddhiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, passaddhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one whose mind has pÄ«ti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pÄ«ti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaį¹ ga, the passaddhi sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
PassaddhaĀ·kÄyassa sukhino cittaį¹ samÄdhiyati. Yasmiį¹ samaye, bhikkhave, bhikkhuno passaddhaĀ·kÄyassa sukhino cittaį¹ samÄdhiyati, samÄdhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. SamÄdhiĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, samÄdhiĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
In one who is at ease, the body having calmed down, the mind gets concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at ease, the body having calmed down, the mind gets concentrated, on that occasion the samÄdhi sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samÄdhi sambojjhaį¹ ga, the samÄdhi sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
So tathÄĀ·samÄhitaį¹ cittaį¹ sÄdhukaį¹ ajjhupekkhitÄ hoti. Yasmiį¹ samaye, bhikkhave, bhikkhu tathÄĀ·samÄhitaį¹ cittaį¹ sÄdhukaį¹ ajjhupekkhitÄ hoti, upekkhÄĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno Äraddho hoti. UpekkhÄĀ·sambojjhaį¹ gaį¹ tasmiį¹ samaye bhikkhu bhÄveti, upekkhÄĀ·sambojjhaį¹ go tasmiį¹ samaye bhikkhuno bhÄvanÄĀ·pÄripÅ«riį¹ gacchati.
He watches thoroughly with upekkhÄ the mind which is thus composed. On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhÄ the mind which is thus composed, on that occasion the upekkhÄ sambojjhaį¹ ga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhÄ sambojjhaį¹ ga, the upekkhÄ sambojjhaį¹ ga goes to the completude of its bhÄvanÄ in the bhikkhu.
Evaį¹ bhÄvitÄ kho, bhikkhave, cattÄro satipaį¹į¹hÄnÄ evaį¹ bahulÄ«katÄ satta sambojjhaį¹ ge paripÅ«renti.
Thus cultivated, bhikkhus, thus pursued, the four satipaį¹į¹hÄnas brings the seven bojjhaį¹ gas to their completude.
(VijjÄvimutti)
Kathaį¹ bhÄvitÄ ca, bhikkhave, satta bojjhaį¹ gÄ kathaį¹ bahulÄ«katÄ vijjÄĀ·vimuttiį¹ paripÅ«renti?
(VijjÄ and vimutti)
And how, bhikkhus, are the seven bojjhaį¹ gas cultivated, how are they pursued to bring vijjÄ and vimutti to their completude?
Idha, bhikkhave, bhikkhu satiĀ·sambojjhaį¹ gaį¹ bhÄveti vivekaĀ·nissitaį¹ virÄgaĀ·nissitaį¹ nirodhaĀ·nissitaį¹ vossaggaĀ·pariį¹Ämiį¹. DhammavicayaĀ·sambojjhaį¹ gaį¹ bhÄveti vivekaĀ·nissitaį¹ virÄgaĀ·nissitaį¹ nirodhaĀ·nissitaį¹ vossaggaĀ·pariį¹Ämiį¹. VÄ«riyaĀ·sambojjhaį¹ gaį¹ bhÄveti vivekaĀ·nissitaį¹ virÄgaĀ·nissitaį¹ nirodhaĀ·nissitaį¹ vossaggaĀ·pariį¹Ämiį¹. PÄ«tiĀ·sambojjhaį¹ gaį¹ bhÄveti vivekaĀ·nissitaį¹ virÄgaĀ·nissitaį¹ nirodhaĀ·nissitaį¹ vossaggaĀ·pariį¹Ämiį¹. PassaddhiĀ·sambojjhaį¹ gaį¹ bhÄveti vivekaĀ·nissitaį¹ virÄgaĀ·nissitaį¹ nirodhaĀ·nissitaį¹ vossaggaĀ·pariį¹Ämiį¹. SamÄdhiĀ·sambojjhaį¹ gaį¹ bhÄveti vivekaĀ·nissitaį¹ virÄgaĀ·nissitaį¹ nirodhaĀ·nissitaį¹ vossaggaĀ·pariį¹Ämiį¹. UpekkhÄĀ·sambojjhaį¹ gaį¹ bhÄveti vivekaĀ·nissitaį¹ virÄgaĀ·nissitaį¹ nirodhaĀ·nissitaį¹ vossaggaĀ·pariį¹Ämiį¹. Evaį¹ bhÄvitÄ kho, bhikkhave, satta bojjhaį¹ gÄ evaį¹ bahulÄ«katÄ vijjÄĀ·vimuttiį¹ paripÅ«renti.
Here, bhikkhus, a bhikkhu develops the sati sambojjhaį¹ ga founded on viveka, founded on virÄga, founded on nirodha, resulting in detachment. He develops the dhammavicaya sambojjhaį¹ ga founded on viveka, founded on virÄga, founded on nirodha, resulting in detachment. He develops the vÄ«riya sambojjhaį¹ ga founded on viveka, founded on virÄga, founded on nirodha, resulting in detachment. He develops the pÄ«ti sambojjhaį¹ ga founded on viveka, founded on virÄga, founded on nirodha, resulting in detachment. He develops the passaddhi sambojjhaį¹ ga founded on viveka, founded on virÄga, founded on nirodha, resulting in detachment. He develops the samÄdhi sambojjhaį¹ ga founded on viveka, founded on virÄga, founded on nirodha, resulting in detachment. He develops the upekkhÄ sambojjhaį¹ ga founded on viveka, founded on virÄga, founded on nirodha, resulting in detachment.
Idamavoca bhagavÄ. AttamanÄ te bhikkhÅ« bhagavato bhÄsitaį¹ abhinandunti.
This is what the BhagavÄ said. Gladdened, the bhikkhus delighted in the BhagavÄ’s words.
https://www.buddha-vacana.org/sutta/samyutta/khandha/sn22-059.html
utta
SN 22.59 (S iii 66)
Anattalakkhana Sutta
ā The characteristic of no-Self ā
[anattÄĀ·lakkhaį¹a]
In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
Notes:
1) infoĀ·bubbles on every Pali word
2) there is some uncertainty over the declension ending of some words in the Pali text, but that should not affect the reader’s experience.
PÄįø·i
English
Ekaį¹ samayaį¹ bhagavÄ bÄrÄį¹asiyaį¹ viharati isipatane migaĀ·dÄye. Tatra kho bhagavÄ paƱcaĀ·vaggiye bhikkhÅ« Ämantesi:
On one occasion, the BhagavÄ was staying at BÄrÄį¹asi in the Deer Grove at Isipatana. There, he addressed the group of five bhikkhus:
ā Bhikkhavo ti.
ā Bhadante ti te bhikkhÅ« bhagavato paccassosuį¹. BhagavÄ etadĀ·avoca:
ā Bhikkhus.
ā Bhadante, the bhikkhus replied. The BhagavÄ said:
ā RÅ«paį¹, bhikkhave, anattÄ. RÅ«paƱĀ·ca hĀ·idaį¹, bhikkhave, attÄ abhavissa, naĀ·yĀ·idaį¹ rÅ«paį¹ ÄbÄdhÄya saį¹vatteyya, labbhetha ca rÅ«pe: āevaį¹ me rÅ«paį¹ hotu, evaį¹ me rÅ«paį¹ mÄ ahosÄ«āti. YasmÄ ca kho, bhikkhave, rÅ«paį¹ anattÄ, tasmÄ rÅ«paį¹ ÄbÄdhÄya saį¹vattati, na ca labbhati rÅ«pe: āevaį¹ me rÅ«paį¹ hotu, evaį¹ me rÅ«paį¹ mÄ ahosÄ«āti.
ā RÅ«pa, bhikkhus, is anatta. And if this rÅ«pa were atta, bhikkhus, this rÅ«pa would not lend itself to disĀ·ease, and it could [be said] of rÅ«pa: ‘Let my rÅ«pa be thus, let my rÅ«pa not be thus.’ But it is because rÅ«pa is anatta that rÅ«pa lends itself to disĀ·ease, and that it cannot [be said] of rÅ«pa: ‘Let my rÅ«pa be thus, let my rÅ«pa not be thus.’
VedanÄ anattÄ. VedanÄ ca hĀ·idaį¹, bhikkhave, attÄ abhavissa, naĀ·yĀ·idaį¹ vedanÄ ÄbÄdhÄya saį¹vatteyya, labbhetha ca vedanÄya: āevaį¹ me vedanÄ hotu, evaį¹ me vedanÄ mÄ ahosÄ«āti. YasmÄ ca kho, bhikkhave, vedanÄ anattÄ, tasmÄ vedanÄ ÄbÄdhÄya saį¹vattati, na ca labbhati vedanÄya: āevaį¹ me vedanÄ hotu, evaį¹ me vedanÄ mÄ ahosÄ«āti.
VedanÄ, bhikkhus, is anatta. And if this vedanÄ were atta, bhikkhus, this vedanÄ would not lend itself to disĀ·ease, and it could [be said] of vedanÄ: ‘Let my vedanÄ be thus, let my vedanÄ not be thus.’ But it is because vedanÄ is anatta that vedanÄ lends itself to disĀ·ease, and that it cannot [be said] of vedanÄ: ‘Let my vedanÄ be thus, let my vedanÄ not be thus.’
SaĆ±Ć±Ä bhikkhave, anattÄ, saƱƱaƱĀ·ca hĀ·idaį¹ bhikkhave, attÄ abhavissa naĀ·yĀ·idaį¹ saƱƱaį¹ ÄbÄdhÄya saį¹vatteyya, labbhetha ca saƱƱÄya: āevaį¹ me saĆ±Ć±Ä hotu, evaį¹ me saƱƱaį¹ mÄ ahosÄ«āti. YasmÄ ca kho bhikkhave, saƱƱaį¹ anattÄ, tasmÄ saƱƱaį¹ ÄbÄdhÄya saį¹vattati, na ca labbhati saƱƱÄya: āevaį¹ me saĆ±Ć±Ä hotu, evaį¹ me saƱƱaį¹ mÄ ahosÄ«āti.
SaƱƱÄ, bhikkhus, is anatta. And if this saĆ±Ć±Ä were atta, bhikkhus, this saĆ±Ć±Ä would not lend itself to disĀ·ease, and it could [be said] of saƱƱÄ: ‘Let my saĆ±Ć±Ä be thus, let my saĆ±Ć±Ä not be thus.’ But it is because saĆ±Ć±Ä is anatta that saĆ±Ć±Ä lends itself to disĀ·ease, and that it cannot [be said] of saƱƱÄ: ‘Let my saĆ±Ć±Ä be thus, let my saĆ±Ć±Ä not be thus.’
Saį¹ khÄrÄ bhikkhave, anattÄ, saį¹ khÄraƱĀ·ca hĀ·idaį¹ bhikkhave, attÄ abhavissa naĀ·yĀ·idaį¹ saį¹ khÄraį¹ ÄbÄdhÄya saį¹vatteyya, labbhetha ca saį¹ khÄresu: āevaį¹ me saį¹ khÄraį¹ hotu, evaį¹ me saį¹ khÄraį¹ mÄ ahosÄ«āti. YasmÄ ca kho bhikkhave, saį¹ khÄraį¹ anattÄ, tasmÄ saį¹ khÄraį¹ ÄbÄdhÄya saį¹vattati, na ca labbhati saį¹ khÄresu: āevaį¹ me saį¹ khÄraį¹ hotu, evaį¹ me saį¹ khÄraį¹ mÄ ahosÄ«āti.
Saį¹ khÄras, bhikkhus, are anatta. And if these saį¹ khÄras were atta, bhikkhus, these saį¹ khÄras would not lend themselves to disĀ·ease, and it could [be said] of saį¹ khÄras: ‘Let my saį¹ khÄras be thus, let my saį¹ khÄras not be thus.’ But it is because saį¹ khÄras are anatta that saį¹ khÄras lend themselves to disĀ·ease, and that it cannot [be said] of saį¹ khÄras: ‘Let my saį¹ khÄras be thus, let my saį¹ khÄras not be thus.’
ViƱƱÄį¹aį¹ bhikkhave, anattÄ, viƱƱÄį¹aƱĀ·ca hĀ·idaį¹ bhikkhave, attÄ abhavissa naĀ·yĀ·idaį¹ viƱƱÄį¹aį¹ ÄbÄdhÄya saį¹vatteyya, labbhetha ca viƱƱÄį¹e: āevaį¹ me viƱƱÄį¹aį¹ hotu, evaį¹ me viƱƱÄį¹aį¹ mÄ ahosÄ«āti. YasmÄ ca kho bhikkhave, viƱƱÄį¹aį¹ anattÄ, tasmÄ viƱƱÄį¹aį¹ ÄbÄdhÄya saį¹vattati, na ca labbhati viƱƱÄį¹e: āevaį¹ me viƱƱÄį¹aį¹ hotu, evaį¹ me viƱƱÄį¹aį¹ mÄ ahosÄ«āti.
ViƱƱÄį¹a, bhikkhus, is anatta. And if this viƱƱÄį¹a were atta, bhikkhus, this viƱƱÄį¹a would not lend itself to disĀ·ease, and it could [be said] of viƱƱÄį¹a: ‘Let my viƱƱÄį¹a be thus, let my viƱƱÄį¹a not be thus.’ But it is because viƱƱÄį¹a is anatta that viƱƱÄį¹a lends itself to disĀ·ease, and that it cannot [be said] of viƱƱÄį¹a: ‘Let my viƱƱÄį¹a be thus, let my viƱƱÄį¹a not be thus.’
Taį¹ kiį¹ maƱƱatha, bhikkhave: rÅ«paį¹ niccaį¹ vÄ aniccaį¹ vÄ ti?
What do you think of this, bhikkhus: is RÅ«pa permanent or anicca?
ā Aniccaį¹, bhante.
ā Yaį¹ panĀ·Äniccaį¹ dukkhaį¹ vÄ taį¹ sukhaį¹ vÄ ti?
ā Anicca, Bhante.
ā And that which is anicca, is it dukkha or sukha?{1}
ā Dukkhaį¹, bhante.
ā Yaį¹ panĀ·Äniccaį¹ dukkhaį¹ vipariį¹ÄmaĀ·dhammaį¹, kallaį¹ nu taį¹ samanupassituį¹: āetaį¹ mama, esoĀ·hamĀ·asmi, eso me attÄāti?
ā Dukkha, Bhante.
ā And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
ā No hĀ·etaį¹, bhante.
ā VedanÄ niccÄ vÄ aniccÄ vÄ ti?
ā No, Bhante.
ā Is VedanÄ permanent or anicca?
ā AniccÄ, bhante.
ā Yaį¹ panĀ·Äniccaį¹ dukkhaį¹ vÄ taį¹ sukhaį¹ vÄ ti?
ā Anicca, Bhante.
ā And that which is anicca, is it dukkha or sukha?
ā Dukkhaį¹, bhante.
ā Yaį¹ panĀ·Äniccaį¹ dukkhaį¹ vipariį¹ÄmaĀ·dhammaį¹, kallaį¹ nu taį¹ samanupassituį¹: āetaį¹ mama, esoĀ·hamĀ·asmi, eso me attÄāti?
ā Dukkha, Bhante.
ā And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
ā No hĀ·etaį¹, bhante.
ā SaĆ±Ć±Ä niccÄ vÄ aniccÄ vÄ ti?
ā No, Bhante.
ā Is SaĆ±Ć±Ä permanent or anicca?
ā AniccÄ, bhante.
ā Yaį¹ panĀ·Äniccaį¹ dukkhaį¹ vÄ taį¹ sukhaį¹ vÄ ti?
ā Anicca, Bhante.
ā And that which is anicca, is it dukkha or sukha?
ā Dukkhaį¹, bhante.
ā Yaį¹ panĀ·Äniccaį¹ dukkhaį¹ vipariį¹ÄmaĀ·dhammaį¹, kallaį¹ nu taį¹ samanupassituį¹: āetaį¹ mama, esoĀ·hamĀ·asmi, eso me attÄāti?
ā Dukkha, Bhante.
ā And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
ā No hĀ·etaį¹, bhante.
ā Saį¹
khÄrÄ niccÄ vÄ aniccÄ vÄ ti?
ā No, Bhante.
ā Are Saį¹
khÄras permanent or anicca?
ā AniccÄ, bhante.
ā Yaį¹ panĀ·Äniccaį¹ dukkhaį¹ vÄ taį¹ sukhaį¹ vÄ ti?
ā Anicca, Bhante.
ā And that which is anicca, is it dukkha or sukha?
ā Dukkhaį¹, bhante.
ā Yaį¹ panĀ·Äniccaį¹ dukkhaį¹ vipariį¹ÄmaĀ·dhammaį¹, kallaį¹ nu taį¹ samanupassituį¹: āetaį¹ mama, esoĀ·hamĀ·asmi, eso me attÄāti?
ā Dukkha, Bhante.
ā And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
ā No hĀ·etaį¹, bhante.
ā ViƱƱÄį¹aį¹ niccaį¹ vÄ aniccaį¹ vÄ ti?
ā No, Bhante.
ā Is ViƱƱÄį¹a permanent or anicca?
ā Aniccaį¹, bhante.
ā Yaį¹ panĀ·Äniccaį¹ dukkhaį¹ vÄ taį¹ sukhaį¹ vÄ ti?
ā Anicca, Bhante.
ā And that which is anicca, is it dukkha or sukha?
ā Dukkhaį¹, bhante.
ā Yaį¹ panĀ·Äniccaį¹ dukkhaį¹ vipariį¹ÄmaĀ·dhammaį¹, kallaį¹ nu taį¹ samanupassituį¹: āetaį¹ mama, esoĀ·hamĀ·asmi, eso me attÄāti?
ā Dukkha, Bhante.
ā And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
ā No hĀ·etaį¹, bhante.
ā TasmÄtiha, bhikkhave, yaį¹ kiƱci rÅ«paį¹ atÄ«tĀ·ÄnÄgataĀ·paccuppannaį¹ ajjhattaį¹ vÄ bahiddhÄ vÄ oįø·Ärikaį¹ vÄ sukhumaį¹ vÄ hÄ«naį¹ vÄ paį¹Ä«taį¹ vÄ yaį¹ dÅ«re santike vÄ, sabbaį¹ rÅ«paį¹ ānĀ·etaį¹ mama, nĀ·esoĀ·hamĀ·asmi, na mĀ·eso attÄāti evamĀ·etaį¹ yathÄĀ·bhÅ«taį¹ sammaĀ·pĀ·paƱƱÄya daį¹į¹habbaį¹.
ā No, Bhante.
ā Therefore, bhikkhus, whatever rÅ«pa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any rÅ«pa is to be seen yathÄĀ·bhÅ«taį¹ with proper paĆ±Ć±Ä in this way: ‘This is not mine, I am not this, this is not my atta.’
YÄ kÄci vedanÄ atÄ«tĀ·ÄnÄgataĀ·paccuppannÄ ajjhattÄ vÄ bahiddhÄ vÄ oįø·ÄrikÄ vÄ sukhumÄ vÄ hÄ«nÄ vÄ paį¹Ä«tÄ vÄ, yaį¹ dÅ«re santike vÄ sabbÄ vedanÄ ānĀ·etaį¹ mama, nĀ·esoĀ·hamĀ·asmi, na mĀ·eso attÄāti evamĀ·etaį¹ yathÄĀ·bhÅ«taį¹ sammaĀ·pĀ·paƱƱÄya daį¹į¹habbaį¹.
Whatever vedanÄ, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any vedanÄ is to be seen yathÄĀ·bhÅ«taį¹ with proper paĆ±Ć±Ä in this way: ‘This is not mine, I am not this, this is not my atta.’
YÄ kÄci saĆ±Ć±Ä atÄ«tĀ·ÄnÄgataĀ·paccuppannÄ, ajjhattÄ vÄ bahiddhÄ vÄ oįø·ÄrikÄ vÄ sukhumÄ vÄ hÄ«nÄ vÄ paį¹Ä«tÄ vÄ, yaį¹ dÅ«re santike vÄ sabbÄ saĆ±Ć±Ä ānĀ·etaį¹ mama, nĀ·esoĀ·hamĀ·asmi, na mĀ·eso attÄāti evamĀ·etaį¹ yathÄĀ·bhÅ«taį¹ sammaĀ·pĀ·paƱƱÄya daį¹į¹habbaį¹.
Whatever saƱƱÄ, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saĆ±Ć±Ä is to be seen yathÄĀ·bhÅ«taį¹ with proper paĆ±Ć±Ä in this way: ‘This is not mine, I am not this, this is not my atta.’
Ye keci saį¹ khÄrÄ atÄ«tĀ·ÄnÄgataĀ·paccuppannÄ, ajjhattÄ vÄ bahiddhÄ vÄ oįø·ÄrikÄ vÄ sukhumÄ vÄ hÄ«nÄ vÄ paį¹Ä«tÄ vÄ, yaį¹ dÅ«re santike vÄ sabbÄ saį¹ khÄrÄ ānĀ·etaį¹ mama, nĀ·esoĀ·hamĀ·asmi, na mĀ·eso attÄāti evamĀ·etaį¹ yathÄĀ·bhÅ«taį¹ sammaĀ·pĀ·paƱƱÄya daį¹į¹habbaį¹.
Whatever saį¹ khÄras, be them past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saį¹ khÄras are to be seen yathÄĀ·bhÅ«taį¹ with proper paĆ±Ć±Ä in this way: ‘This is not mine, I am not this, this is not my atta.’
Yaį¹ kiƱci viƱƱÄį¹aį¹ atÄ«tĀ·ÄnÄgataĀ·paccuppannaį¹, ajjhattaį¹ vÄ bahiddhÄ vÄ oįø·Ärikaį¹ vÄ sukhumaį¹ vÄ hÄ«naį¹ vÄ paį¹Ä«taį¹ vÄ, yaį¹ dÅ«re santike vÄ sabbaį¹ viƱƱÄį¹aį¹ ānĀ·etaį¹ mama, nĀ·esoĀ·hamĀ·asmi, na mĀ·eso attÄāti evamĀ·etaį¹ yathÄĀ·bhÅ«taį¹ sammaĀ·pĀ·paƱƱÄya daį¹į¹habbaį¹.
Whatever viƱƱÄį¹a, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any viƱƱÄį¹a is to be seen yathÄĀ·bhÅ«taį¹ with proper paĆ±Ć±Ä in this way: ‘This is not mine, I am not this, this is not my atta.’
Evaį¹ passaį¹, bhikkhave, sutavÄ ariyasÄvako rÅ«pasmimĀ·pi nibbindati, vedanÄyaĀ·pi nibbindati, saƱƱÄyaĀ·pi nibbindati, saį¹ khÄresuĀ·pi nibbindati, viƱƱÄį¹asmimĀ·pi nibbindati. Nibbindaį¹ virajjati. VirÄgÄ vimuccati. Vimuttasmiį¹ āvimuttamiāti ƱÄį¹aį¹ hoti. āKhÄ«į¹Ä jÄti, vusitaį¹ brahmacariyaį¹, kataį¹ karaį¹Ä«yaį¹, nĀ·Äparaį¹ itthattÄyÄāti pajÄnÄtÄ«Ā·ti.
Seeing thus, an instructed noble disciple gets disenchanted with rÅ«pa, disenchanted with vedanÄ, disenchanted with saƱƱÄ, disenchanted with saį¹ khÄras, disenchanted with viƱƱÄį¹a. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. With liberation, there is the ƱÄį¹a: ‘Liberated.’ He understands: ‘Birth is ended, the brahmic life has been lived, what was to be done has been done, there is nothing more for this existence.’
IdamĀ·avoca bhagavÄ. AttamanÄ paƱcaĀ·vaggiyÄ bhikkhÅ« bhagavato bhÄsitaį¹ abhinanduį¹.
This is what the BhagavÄ said. Delighted, the group of five bhikkhus was pleased by his words.
ImasmiƱĀ·ca pana veyyÄkaraį¹asmiį¹ bhaƱƱamÄne paƱcaĀ·vaggiyÄnaį¹ bhikkhÅ«naį¹ anupÄdÄya Äsavehi cittÄni vimucciį¹sÅ«ti.
And while this exposition was being given, the cittas of the group of five bhikkhus, by not clinging, were liberated from the Äsavas.
https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-147.html
SN 35.147 (S iv 133)
AniccanibbÄnasappÄya Sutta
ā The [perception] of impermanence suitable for NibbÄna ā
[anicca+nibbÄna+sappÄya]
Here are hardcore vipassanÄ instructions dealing with the perception of impermanence for advanced meditators who are looking forward to attaining NibbÄna.
Note: infoĀ·bubbles on every Pali word
PÄįø·i
English
nibbÄnaĀ·sappÄyaį¹ vo, bhikkhave, paį¹ipadaį¹ desessÄmi. taį¹ suį¹Ätha, sÄdhukaį¹ manasi karotha; bhÄsissÄmi. katamÄ ca sÄ, bhikkhave, nibbÄnaĀ·sappÄyÄ paį¹ipadÄ?
I will show you, bhikkhus, the method which is suitable for NibbÄna. Listen to that and pay close attention, I will speak. And what, bhikkhus, is that method which is suitable for NibbÄna?
idha, bhikkhave, bhikkhu ‘cakkhuį¹ aniccan’ti passati, ‘rÅ«pÄ aniccÄ’ti passati, ‘cakkhuĀ·viƱƱÄį¹aį¹ aniccan’ti passati, ‘cakkhuĀ·samphasso anicco’ti passati, yamĀ·pĀ·idaį¹ cakkhuĀ·samphassaĀ·paccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamĀ·aĀ·sukhaį¹ vÄ tamĀ·pi aniccan’ti passati.
Here, bhikkhus, a bhikkhu understands: ‘the eye is impermanent’, he understands: ‘(visible) forms are impermanent’, he understands: ‘eye-consciousness is impermanent’, he understands: ‘eye-contact is impermanent’,{1} he understands: ‘whatever arises on account of eye-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.
’sotaį¹ aniccÄ’ti passati, ’saddÄ aniccÄ’ti passati, ’sotaĀ·viƱƱÄį¹aį¹ aniccan’ti passati, ’sotaĀ·samphasso anicco’ti passati, ‘yamĀ·pĀ·idaį¹ sotaĀ·samphassaĀ·paccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamĀ·aĀ·sukhaį¹ vÄ tamĀ·pi aniccan’ti passati.
He understands: ‘the ear is impermanent’, he understands: ’sounds are impermanent’, he understands: ‘ear-consciousness is impermanent’, he understands: ‘ear-contact is impermanent’, he understands: ‘whatever arises on account of ear-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.
‘ghÄį¹aį¹ aniccÄ’ti passati, ‘gandhÄ aniccÄ’ti passati, ‘ghÄį¹aĀ·viƱƱÄį¹aį¹ aniccan’ti passati, ‘ghÄį¹aĀ·samphasso anicco’ti passati, ‘yamĀ·pĀ·idaį¹ ghÄį¹aĀ·samphassaĀ·paccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamĀ·aĀ·sukhaį¹ vÄ tamĀ·pi aniccan’ti passati.
He understands: ‘the nose is impermanent’, he understands: ’smells are impermanent’, he understands: ‘nose-consciousness is impermanent’, he understands: ‘nose-contact is impermanent’, he understands: ‘whatever arises on account of nose-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.
‘jivhÄ aniccÄ’ti passati, ‘rasÄ aniccÄ’ti passati, ‘jivhÄĀ·viƱƱÄį¹aį¹ aniccan’ti passati, ‘jivhÄĀ·samphasso anicco’ti passati, ‘yamĀ·pĀ·idaį¹ jivhÄĀ·samphassaĀ·paccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamĀ·aĀ·sukhaį¹ vÄ tamĀ·pi aniccan’ti passati.
He understands: ‘the tongue is impermanent’, he understands: ‘tastes are impermanent’, he understands: ‘tongue-consciousness is impermanent’, he understands: ‘tongue-contact is impermanent’, he understands: ‘whatever arises on account of tongue-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.
‘kÄyo aniccÄ’ti passati, ‘phoį¹į¹habbÄ aniccÄ’ti passati, ‘kÄyaĀ·viƱƱÄį¹aį¹ aniccan’ti passati, ‘kÄyaĀ·samphasso anicco’ti passati, ‘yamĀ·pĀ·idaį¹ kÄyaĀ·samphassaĀ·paccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamĀ·aĀ·sukhaį¹ vÄ tamĀ·pi aniccan’ti passati.
He understands: ‘the body is impermanent’, he understands: ‘bodily phenomena are impermanent’, he understands: ‘body-consciousness is impermanent’, he understands: ‘body-contact is impermanent’, he understands: ‘whatever arises on account of body-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.
‘mano anicco’ti passati, ‘dhammÄ aniccÄ’ti passati, ‘manoĀ·viƱƱÄį¹aį¹ aniccan’ti passati, ‘manoĀ·samphasso anicco’ti passati, ‘yamĀ·pĀ·idaį¹ manoĀ·samphassaĀ·paccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamĀ·aĀ·sukhaį¹ vÄ tamĀ·pi aniccan’ti passati.
He understands: ‘the mind is impermanent’, he understands: ‘mental phenomena are impermanent’, he understands: ‘mind-consciousness is impermanent’, he understands: ‘mind-contact is impermanent’, he understands: ‘whatever arises on account of mind-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.
ayaį¹ kho sÄ, bhikkhave, nibbÄnaĀ·sappÄyÄ paį¹ipadÄ ti.
This, bhikkhus, is that method which is suitable for NibbÄna.
https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.html
SN 35.53 (S iv 30)
AvijjÄpahÄna Sutta
ā Abandoning ignorance ā
[avijjÄ+pahÄna]
A very simple discourse, yet very deep, on what to know and see to abandon ignorance and produce knowledge.
Note: infoĀ·bubbles on every Pali word
PÄįø·i
English
Ekaį¹ samayaį¹ bhagavÄ sÄvatthiyaį¹ viharati JetaĀ·vane anÄthapiį¹įøikassa ÄrÄme. Atha kho aƱƱataro bhikkhu yena bhagavÄ tenĀ·upasaį¹
kami; upasaį¹
kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamĀ·antaį¹ nisÄ«di. EkamĀ·antaį¹ nisinno kho so bhikkhu bhagavantaį¹ etadĀ·avoca:
On one occasion, the BhagavÄ was dwelling near SÄvatthÄ«, in Jeta’s grove, AnÄthapiį¹įøika’s park.{n} At that moment, a certain bhikkhu approached the BhagavÄ; having approached and paid respect to the BhagavÄ, he sat on one side. Sitting on one side, the bhikkhu told to the BhagavÄ:
ā Kathaį¹ nu kho, bhante, jÄnato kathaį¹ passato avijjÄ pahÄ«yati, vijjÄ uppajjatÄ« ti?
ā By knowing how, by seeing how, Bhante, does avijjÄ subside and vijjÄ arise?
ā Cakkhuį¹ kho, bhikkhu, aniccato jÄnato passato avijjÄ pahÄ«yati, vijjÄ uppajjati. RÅ«pe aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. CakkhuĀ·viƱƱÄį¹aį¹ aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. CakkhuĀ·samphassaį¹ aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. YamĀ·pĀ·idaį¹ cakkhuĀ·samphassaĀ·paccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamĀ·asukhaį¹ vÄ tamĀ·pi aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati.
ā By knowing and seeing the impermanence of the eye, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of (visible) forms, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of the eye-viƱƱÄį¹a, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of the eye-contact, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing also the impermanence of whatever arises in consequence of the eye-contact, whether experienced as sukha, dukkha or adukkhamĀ·asukha, avijjÄ subsides and vijjÄ arises.
Sotaį¹ kho, bhikkhu, aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. Sadde aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. SotaĀ·viƱƱÄį¹aį¹ aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. SotaĀ·samphassaį¹ aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. YamĀ·pĀ·idaį¹ sotaĀ·samphassaĀ·paccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamĀ·asukhaį¹ vÄ tamĀ·pi aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati.
By knowing and seeing the impermanence of the ear, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of sounds, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of the ear-viƱƱÄį¹a, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of the ear-contact, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing also the impermanence of whatever arises in consequence of the ear-contact, whether experienced as sukha, dukkha or adukkhamĀ·asukha, avijjÄ subsides and vijjÄ arises.
GhÄnaį¹ kho, bhikkhu, aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. Gandhe aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. GhÄnaĀ·viƱƱÄį¹aį¹ aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. GhÄnaĀ·samphassaį¹ aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. YamĀ·pĀ·idaį¹ ghÄnaĀ·samphassaĀ·paccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamĀ·asukhaį¹ vÄ tamĀ·pi aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati.
By knowing and seeing the impermanence of the nose, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of odors, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of the nose-viƱƱÄį¹a, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of the nose-contact, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing also the impermanence of whatever arises in consequence of the nose-contact, whether experienced as sukha, dukkha or adukkhamĀ·asukha, avijjÄ subsides and vijjÄ arises.
Jivhaį¹ kho, bhikkhu, aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. Rase aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. JivhÄĀ·viƱƱÄį¹aį¹ aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. JivhÄĀ·samphassaį¹ aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. YamĀ·pĀ·idaį¹ jivhÄĀ·samphassaĀ·paccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamĀ·asukhaį¹ vÄ tamĀ·pi aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati.
By knowing and seeing the impermanence of the tongue, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of tastes, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of the tongue-viƱƱÄį¹a, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of the tongue-contact, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing also the impermanence of whatever arises in consequence of the tongue-contact, whether experienced as sukha, dukkha or adukkhamĀ·asukha, avijjÄ subsides and vijjÄ arises.
KÄyaį¹ kho, bhikkhu, aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. Phoį¹į¹habbe aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. KÄyaĀ·viƱƱÄį¹aį¹ aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. KÄyaĀ·samphassaį¹ aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. YamĀ·pĀ·idaį¹ kÄyaĀ·samphassaĀ·paccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamĀ·asukhaį¹ vÄ tamĀ·pi aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati.
By knowing and seeing the impermanence of the body, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of bodily phenomena, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of the body-viƱƱÄį¹a, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of the body-contact, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing also the impermanence of whatever arises in consequence of the body-contact, whether experienced as sukha, dukkha or adukkhamĀ·asukha, avijjÄ subsides and vijjÄ arises.
Manaį¹ kho, bhikkhu, aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. Dhamme aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. ManoĀ·viƱƱÄį¹aį¹ aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. ManoĀ·samphassaį¹ aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati. YamĀ·pĀ·idaį¹ manoĀ·samphassaĀ·paccayÄ uppajjati vedayitaį¹ sukhaį¹ vÄ dukkhaį¹ vÄ adukkhamĀ·asukhaį¹ vÄ tamĀ·pi aniccato jÄnato avijjÄ pahÄ«yati, vijjÄ uppajjati.
By knowing and seeing the impermanence of the mind, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of dhammas, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of the mind-viƱƱÄį¹a, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing the impermanence of the mind-contact, bhikkhu, avijjÄ subsides and vijjÄ arises. By knowing and seeing also the impermanence of whatever arises in consequence of the mind-contact, whether experienced as sukha, dukkha or adukkhamĀ·asukha, avijjÄ subsides and vijjÄ arises.
Evaį¹ kho, bhikkhu, jÄnato evaį¹ passato avijjÄ pahÄ«yati, vijjÄ uppajjatÄ« ti.
By knowing thus, bhikkhu, by seeing thus, avijjÄ subsides and vijjÄ arises.
https://www.buddha-vacana.org/sutta/samyutta/maha/sn56-011.html
SN 56.11 (S v 420)
Dhammacakkappavattana Sutta
ā Setting in Motion of the Wheel of Dhamma ā
[DhammaĀ·cakkaĀ·pavattana ]
This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariyaĀ·saccas for the first time.
Note: infoĀ·bubble on every Pali word
PÄįø·i
English
Ekaį¹ samayaį¹ bhagavÄ bÄrÄį¹asiyaį¹ viharati isipatane migaĀ·dÄye. Tatra kho bhagavÄ paƱcaĀ·vaggiye bhikkhÅ« Ämantesi:
On one occasion, the BhagavÄ was staying at Varanasi in the Deer Grove at Isipatana. There, he addressed the group of five bhikkhus:
DveĀ·me, bhikkhave, antÄ pabbajitena na sevitabbÄ. Katame dve? Yo cĀ·Äyaį¹ kÄmesu kÄmaĀ·sukhĀ·allikĀ·Änuyogo hÄ«no gammo pothujjaniko anĀ·ariyo anĀ·atthaĀ·saį¹hito, yo cĀ·Äyaį¹ attakilamathĀ·Änuyogo dukkho anĀ·ariyo anĀ·atthaĀ·saį¹hito. Ete kho, bhikkhave, ubho ante anĀ·upagamma majjhimÄ paį¹ipadÄ tathÄgatena abhisambuddhÄ cakkhuĀ·karaį¹Ä« ƱÄį¹aĀ·karaį¹Ä« upasamÄya abhiƱƱÄya sambodhÄya nibbÄnÄya saį¹vattati.
These two extremes, bhikkhus, should not be adopted by one who has gone forth from the home life. Which two? On one hand, the devotion to hedonism towards kÄma, which is inferior, vulgar, common, anĀ·ariya, deprived of benefit, and on the other hand the devotion to self-mortification, which is dukkha, anĀ·ariya, deprived of benefit. Without going to these two extremes, bhikkhus, the TathÄgata has fully awaken to the majjhima paį¹ipada, which produces vision, which produces ƱÄį¹a, and leads to appeasement, to abhiƱƱa, to sambodhi, to NibbÄna.
āKatamÄ ca sÄ, bhikkhave, majjhimÄ paį¹ipadÄ tathÄgatena abhisambuddhÄ cakkhuĀ·karaį¹Ä« ƱÄį¹aĀ·karaį¹Ä« upasamÄya abhiƱƱÄya sambodhÄya nibbÄnÄya saį¹vattati? AyamĀ·eva ariyo aį¹į¹haį¹ giko maggo, seyyathidaį¹: sammÄĀ·diį¹į¹hi sammÄĀ·saį¹ kappo sammÄĀ·vÄcÄ sammÄĀ·kammanto sammÄĀ·ÄjÄ«vo sammÄĀ·vÄyÄmo sammÄĀ·sati sammÄĀ·samÄdhi. Ayaį¹ kho sÄ, bhikkhave, majjhimÄ paį¹ipadÄ tathÄgatena abhisambuddhÄ cakkhuĀ·karaį¹Ä« ƱÄį¹aĀ·karaį¹Ä« upasamÄya abhiƱƱÄya sambodhÄya nibbÄnÄya saį¹vattati.
And what, bhikkhus, is the majjhima paį¹ipada to which the TathÄgata has fully awaken, which produces vision, which produces ƱÄį¹a, and leads to appeasement, to abhiƱƱa, to sambodhi, to NibbÄna? It is, bhikkhus, this ariya aį¹į¹haį¹ gika magga, that is to say: sammÄĀ·diį¹į¹hi sammÄĀ·saį¹ kappa sammÄĀ·vÄcÄ sammÄĀ·kammanta sammÄĀ·ÄjÄ«va sammÄĀ·vÄyÄma sammÄĀ·sati sammÄĀ·samÄdhi. This, bhikkhus, is the majjhima paį¹ipada to which the TathÄgata has awaken, which produces vision, which produces ƱÄį¹a, and leads to appeasement, to abhiƱƱa, to sambodhi, to NibbÄna.
Idaį¹ kho pana, bhikkhave, dukkhaį¹ ariyaĀ·saccaį¹: jÄtiĀ·pi dukkhÄ, jarÄĀ·pi dukkhÄ (byÄdhiĀ·pi dukkho) maraį¹amĀ·pi dukkhaį¹, aĀ·pĀ·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaį¹ na labhati tamĀ·pi dukkhaį¹; saį¹khittena paƱcĀ·upÄdÄnaĀ·kĀ·khandhÄ dukkhÄ.
Furthermore, bhikkhus, this is the dukkha ariyaĀ·sacca: jÄti is dukkha, jarÄ is dukkha (sickness is dukkha) maraį¹a 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 upÄdÄna’k'khandhas are dukkha.
Idaį¹ kho pana, bhikkhave, dukkhaĀ·samudayaį¹ ariyaĀ·saccaį¹: YĀ·Äyaį¹ taį¹hÄ ponobbhavikÄ nandiĀ·rÄgaĀ·sahagatÄ tatraĀ·tatrĀ·ÄbhinandinÄ«, seyyathidaį¹: kÄmaĀ·taį¹hÄ, bhavaĀ·taį¹hÄ, vibhavaĀ·taį¹hÄ.
Furthermore, bhikkhus, this is the dukkhaĀ·samudaya ariyaĀ·sacca: 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.
Idaį¹ kho pana, bhikkhave, dukkhaĀ·nirodhaį¹ ariyaĀ·saccaį¹: yo tassÄĀ·yĀ·eva taį¹hÄya asesaĀ·virÄgaĀ·nirodho cÄgo paį¹inissaggo mutti anÄlayo.
Furthermore, bhikkhus, this is the dukkhaĀ·nirodha ariyaĀ·sacca: the complete virÄga, nirodha, abandoning, forsaking, emancipation and freedom from that very taį¹hÄ.
Idaį¹ kho pana, bhikkhave, dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyaĀ·saccaį¹: ayamĀ·eva ariyo aį¹į¹haį¹ giko maggo, seyyathidaį¹: sammÄĀ·diį¹į¹hi sammÄĀ·saį¹ kappo sammÄĀ·vÄcÄ sammÄĀ·kammanto sammÄĀ·ÄjÄ«vo sammÄĀ·vÄyÄmo sammÄĀ·sati sammÄĀ·samÄdhi.
Furthermore, bhikkhus, this is the dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipada ariyaĀ·sacca: just this ariya aį¹į¹haį¹ gika magga, that is to say: sammÄĀ·diį¹į¹hi, sammÄĀ·saį¹ kappa, sammÄĀ·vÄcÄ sammÄĀ·kammanta, sammÄĀ·ÄjÄ«va, sammÄĀ·vÄyÄma, sammÄĀ·sati and sammÄĀ·samÄdhi.
āIdaį¹ dukkhaį¹ ariyasaccaā nti: me, bhikkhave, pubbe anĀ·anussutesu dhammesu cakkhuį¹ udapÄdi, ƱÄį¹aį¹ udapÄdi, paĆ±Ć±Ä udapÄdi, vijjÄ udapÄdi, Äloko udapÄdi. āTaį¹ kho panĀ·idaį¹ dukkhaį¹ ariyasaccaį¹ pariƱƱeyyaā nti: me, bhikkhave, pubbe anĀ·anussutesu dhammesu cakkhuį¹ udapÄdi, ƱÄį¹aį¹ udapÄdi, paĆ±Ć±Ä udapÄdi, vijjÄ udapÄdi, Äloko udapÄdi. āTaį¹ kho panĀ·idaį¹ dukkhaį¹ ariyasaccaį¹ pariƱƱÄtaā nti: me, bhikkhave, pubbe anĀ·anussutesu dhammesu cakkhuį¹ udapÄdi, ƱÄį¹aį¹ udapÄdi, paĆ±Ć±Ä udapÄdi, vijjÄ udapÄdi, Äloko udapÄdi.
‘This is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ƱÄį¹a arose, the paĆ±Ć±Ä arose, the vijjÄ arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely known’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ƱÄį¹a arose, the paĆ±Ć±Ä arose, the vijjÄ arose, the light arose. ‘Now, this dukkha ariyasacca has been completely known’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ƱÄį¹a arose, the paĆ±Ć±Ä arose, the vijjÄ arose, the light arose.
āIdaį¹ dukkhaĀ·samudayaį¹ ariyasaccaā nti: me, bhikkhave, pubbe anĀ·anussutesu dhammesu cakkhuį¹ udapÄdi, ƱÄį¹aį¹ udapÄdi, paĆ±Ć±Ä udapÄdi, vijjÄ udapÄdi, Äloko udapÄdi. āTaį¹ kho panĀ·idaį¹ dukkhaĀ·samudayaį¹ ariyasaccaį¹ pahÄtabbaā nti: me, bhikkhave, pubbe anĀ·anussutesu dhammesu cakkhuį¹ udapÄdi, ƱÄį¹aį¹ udapÄdi, paĆ±Ć±Ä udapÄdi, vijjÄ udapÄdi, Äloko udapÄdi. āTaį¹ kho panĀ·idaį¹ dukkhaĀ·samudayaį¹ ariyasaccaį¹ pahÄ«naā nti: me, bhikkhave, pubbe anĀ·anussutesu dhammesu cakkhuį¹ udapÄdi, ƱÄį¹aį¹ udapÄdi, paĆ±Ć±Ä udapÄdi, vijjÄ udapÄdi, Äloko udapÄdi.
‘This is the dukkhaĀ·samudaya ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ƱÄį¹a arose, the paĆ±Ć±Ä arose, the vijjÄ arose, the light arose. ‘Now, this dukkhaĀ·samudaya ariyasacca is to be abandoned’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ƱÄį¹a arose, the paĆ±Ć±Ä arose, the vijjÄ arose, the light arose. ‘Now, this dukkhaĀ·samudaya ariyasacca has been abandoned’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ƱÄį¹a arose, the paĆ±Ć±Ä arose, the vijjÄ arose, the light arose.
āIdaį¹ dukkhaĀ·nirodhaį¹ ariyasaccaā nti: me, bhikkhave, pubbe anĀ·anussutesu dhammesu cakkhuį¹ udapÄdi, ƱÄį¹aį¹ udapÄdi, paĆ±Ć±Ä udapÄdi, vijjÄ udapÄdi, Äloko udapÄdi. āTaį¹ kho panĀ·idaį¹ dukkhaĀ·nirodhaį¹ ariyasaccaį¹ sacchikÄtabbaā nti: me, bhikkhave, pubbe anĀ·anussutesu dhammesu cakkhuį¹ udapÄdi, ƱÄį¹aį¹ udapÄdi, paĆ±Ć±Ä udapÄdi, vijjÄ udapÄdi, Äloko udapÄdi. āTaį¹ kho panĀ·idaį¹ dukkhaĀ·nirodhaį¹ ariyasaccaį¹ sacchikataā nti: me, bhikkhave, pubbe anĀ·anussutesu dhammesu cakkhuį¹ udapÄdi, ƱÄį¹aį¹ udapÄdi, paĆ±Ć±Ä udapÄdi, vijjÄ udapÄdi, Äloko udapÄdi.
‘This is the dukkhaĀ·nirodha ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ƱÄį¹a arose, the paĆ±Ć±Ä arose, the vijjÄ arose, the light arose. ‘Now, this dukkhaĀ·nirodha ariyasacca is to be personally experienced’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ƱÄį¹a arose, the paĆ±Ć±Ä arose, the vijjÄ arose, the light arose. ‘Now, this dukkhaĀ·nirodha ariyasacca has been personally experienced’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ƱÄį¹a arose, the paĆ±Ć±Ä arose, the vijjÄ arose, the light arose.
āIdaį¹ dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyasaccaā nti: me, bhikkhave, pubbe anĀ·anussutesu dhammesu cakkhuį¹ udapÄdi, ƱÄį¹aį¹ udapÄdi, paĆ±Ć±Ä udapÄdi, vijjÄ udapÄdi, Äloko udapÄdi. āTaį¹ kho panĀ·idaį¹ dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyasaccaį¹ bhÄvetabbaā nti: me, bhikkhave, pubbe anĀ·anussutesu dhammesu cakkhuį¹ udapÄdi, ƱÄį¹aį¹ udapÄdi, paĆ±Ć±Ä udapÄdi, vijjÄ udapÄdi, Äloko udapÄdi. āTaį¹ kho panĀ·idaį¹ dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyasaccaį¹ bhÄvitaā nti: me, bhikkhave, pubbe anĀ·anussutesu dhammesu cakkhuį¹ udapÄdi, ƱÄį¹aį¹ udapÄdi, paĆ±Ć±Ä udapÄdi, vijjÄ udapÄdi, Äloko udapÄdi.
‘This is the dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ƱÄį¹a arose, the paĆ±Ć±Ä arose, the vijjÄ arose, the light arose. ‘Now, this dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyasacca is to be developed’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ƱÄį¹a arose, the paĆ±Ć±Ä arose, the vijjÄ arose, the light arose. ‘Now, this dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyasacca has been developed’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ƱÄį¹a arose, the paĆ±Ć±Ä arose, the vijjÄ arose, the light arose.
YÄvakÄ«vaƱĀ·ca me, bhikkhave, imesu catÅ«su ariyasaccesu evaį¹ tiĀ·parivaį¹į¹aį¹ dvÄdasĀ·ÄkÄraį¹ yathÄĀ·bhÅ«taį¹ ƱÄį¹aĀ·dassanaį¹ na suĀ·visuddhaį¹ ahosi, neva tÄvĀ·Ähaį¹, bhikkhave, saĀ·devaĀ·ke loke saĀ·mÄraĀ·ke saĀ·brahmaĀ·ke saĀ·sĀ·samaį¹aĀ·brÄhmaį¹iyÄ pajÄya saĀ·devaĀ·manussÄya anuttaraį¹ sammÄĀ·sambodhiį¹ abhisambuddho paccaƱƱÄsiį¹.
And so long, bhikkhus, as my yathÄĀ·bhÅ«taį¹ knowledge and vision of these four ariyasaccas in these twelve ways by triads was not quite pure, I did not claim in the loka with its devas, with its MÄras, with its BrahmÄs, with the samaį¹as and brahmins, in this generation with its devas and humans, to have fully awakened to the supreme sammÄĀ·sambodhi.
Yato ca kho me, bhikkhave, imesu catÅ«su ariyasaccesu evaį¹ tiĀ·parivaį¹į¹aį¹ dvÄdasĀ·ÄkÄraį¹ yathÄĀ·bhÅ«taį¹ ƱÄį¹a-dassanaį¹ suĀ·visuddhaį¹ ahosi, athĀ·Ähaį¹, bhikkhave, saĀ·devaĀ·ke loke saĀ·mÄraĀ·ke saĀ·brahmaĀ·ke saĀ·sĀ·samaį¹aĀ·brÄhmaį¹iyÄ pajÄya saĀ·devaĀ·manussÄya anuttaraį¹ sammÄĀ·sambodhiį¹ abhisambuddho paccaƱƱÄsiį¹. ĆÄį¹aĀ·Ć±ca pana me dassanaį¹ udapÄdi: āakuppÄ me vimutti, ayamĀ·antimÄ jÄti, natthĀ·idÄni punaĀ·bĀ·bhavoā ti.
But when, bhikkhus, my yathÄĀ·bhÅ«taį¹ knowledge and vision of these four ariyasaccas in these twelve ways by triads was quite pure, I claimed in the loka with its devas, with its MÄras, with its BrahmÄs, with the samaį¹as and brahmins, in this generation with its devas and humans, to have fully awakened to the supreme sammÄĀ·sambodhi. And the knowledge and vision arose in me: ‘my vimutti is unshakeable, this is my last jÄti, now there is no further bhava.
IdamĀ·avoca bhagavÄ. AttamanÄ paƱcaĀ·vaggiyÄ bhikkhÅ« bhagavato bhÄsitaį¹ abhinandunti. ImasmiĀ·Ć±ca pana veyyÄkaraį¹asmiį¹ bhaƱƱamÄne Äyasmato koį¹įøaƱƱassa virajaį¹ vÄ«tamalaį¹ dhammaĀ·cakkhuį¹ udapÄdi: ‘yaį¹ kiƱci samudayaĀ·dhammaį¹, sabbaį¹ taį¹ nirodhaĀ·dhamma’ nti.
This is what the BhagavÄ said. Delighted, the groupe of five bhikkhus approved of the BhagavÄ’s words. And while this exposition was being spoken, there arose in ÄyasmÄ Koį¹įøaƱƱa the Dhamma eye which is free from passion and stainless: ‘all that has the nature of samudaya has the nature of nirodha’.
Pavattite ca pana bhagavatÄ dhammaĀ·cakke bhummÄ devÄ saddamĀ·anussÄvesuį¹: ‘etaį¹ bhagavatÄ bÄrÄį¹asiyaį¹ isipatane migaĀ·dÄye anuttaraį¹ dhammaĀ·cakkaį¹ pavattitaį¹ appaį¹ivattiyaį¹ samaį¹ena vÄ brÄhmaį¹ena vÄ devena vÄ mÄrena vÄ brahmunÄ vÄ kenaci vÄ lokasminĀ·ti.
And when the BhagavÄ had set in motion the Wheel of Dhamma, the devas of the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the BhagavÄ has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaį¹as or brahmins, devas, MÄras, BrahmÄ or anyone in the world.’
BhummÄnaį¹ devÄnaį¹ saddaį¹ sutvÄ cÄtumahÄrÄjikÄ devÄ saddamĀ·anussÄvesuį¹: ‘etaį¹ bhagavatÄ bÄrÄį¹asiyaį¹ isipatane migaĀ·dÄye anuttaraį¹ dhammaĀ·cakkaį¹ pavattitaį¹ appaį¹ivattiyaį¹ samaį¹ena vÄ brÄhmaį¹ena vÄ devena vÄ mÄrena vÄ brahmunÄ vÄ kenaci vÄ lokasminĀ·ti.
Having heard the cry of the devas of the earth, the CÄtumahÄrÄjika devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the BhagavÄ has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaį¹as or brahmins, devas, MÄras, BrahmÄ or anyone in the world.’
CÄtumahÄrÄjikÄnaį¹ devÄnaį¹ saddaį¹ sutvÄ tÄvatiį¹sÄ devÄ saddamĀ·anussÄvesuį¹: ‘etaį¹ bhagavatÄ bÄrÄį¹asiyaį¹ isipatane migaĀ·dÄye anuttaraį¹ dhammaĀ·cakkaį¹ pavattitaį¹ appaį¹ivattiyaį¹ samaį¹ena vÄ brÄhmaį¹ena vÄ devena vÄ mÄrena vÄ brahmunÄ vÄ kenaci vÄ lokasminĀ·ti.
Having heard the cry of the CÄtumahÄrÄjika devas, the TÄvatiį¹sa devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the BhagavÄ has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaį¹as or brahmins, devas, MÄras, BrahmÄ or anyone in the world.’
TÄvatiį¹sÄnaį¹ devÄnaį¹ saddaį¹ sutvÄ yÄmÄ devÄ saddamĀ·anussÄvesuį¹: ‘etaį¹ bhagavatÄ bÄrÄį¹asiyaį¹ isipatane migaĀ·dÄye anuttaraį¹ dhammaĀ·cakkaį¹ pavattitaį¹ appaį¹ivattiyaį¹ samaį¹ena vÄ brÄhmaį¹ena vÄ devena vÄ mÄrena vÄ brahmunÄ vÄ kenaci vÄ lokasminĀ·ti.
Having heard the cry of the TÄvatiį¹sa devas, the YÄma devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the BhagavÄ has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaį¹as or brahmins, devas, MÄras, BrahmÄ or anyone in the world.’
YÄmÄnaį¹ devÄnaį¹ saddaį¹ sutvÄ tusitÄ devÄ saddamĀ·anussÄvesuį¹: ‘etaį¹ bhagavatÄ bÄrÄį¹asiyaį¹ isipatane migaĀ·dÄye anuttaraį¹ dhammaĀ·cakkaį¹ pavattitaį¹ appaį¹ivattiyaį¹ samaį¹ena vÄ brÄhmaį¹ena vÄ devena vÄ mÄrena vÄ brahmunÄ vÄ kenaci vÄ lokasminĀ·ti.
Having heard the cry of the YÄma devas, the TusitÄ devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the BhagavÄ has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaį¹as or brahmins, devas, MÄras, BrahmÄ or anyone in the world.’
TusitÄnaį¹ devÄnaį¹ saddaį¹ sutvÄ nimmÄnaratÄ« devÄ saddamĀ·anussÄvesuį¹: ‘etaį¹ bhagavatÄ bÄrÄį¹asiyaį¹ isipatane migaĀ·dÄye anuttaraį¹ dhammaĀ·cakkaį¹ pavattitaį¹ appaį¹ivattiyaį¹ samaį¹ena vÄ brÄhmaį¹ena vÄ devena vÄ mÄrena vÄ brahmunÄ vÄ kenaci vÄ lokasminĀ·ti.
Having heard the cry of the TusitÄ devas, the NimmÄnarati devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the BhagavÄ has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaį¹as or brahmins, devas, MÄras, BrahmÄ or anyone in the world.’
NimmÄnaratÄ«naį¹ devÄnaį¹ saddaį¹ sutvÄ paranimmitavasavattÄ« devÄ saddamĀ·anussÄvesuį¹: ‘etaį¹ bhagavatÄ bÄrÄį¹asiyaį¹ isipatane migaĀ·dÄye anuttaraį¹ dhammaĀ·cakkaį¹ pavattitaį¹ appaį¹ivattiyaį¹ samaį¹ena vÄ brÄhmaį¹ena vÄ devena vÄ mÄrena vÄ brahmunÄ vÄ kenaci vÄ lokasminĀ·ti.
Having heard the cry of the NimmÄnarati devas, the Paranimmitavasavatti devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the BhagavÄ has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaį¹as or brahmins, devas, MÄras, BrahmÄ or anyone in the world.’
ParanimmitavasavattÄ«naį¹ devÄnaį¹ saddaį¹ sutvÄ brahmakÄyikÄ devÄ saddamĀ·anussÄvesuį¹: ‘etaį¹ bhagavatÄ bÄrÄį¹asiyaį¹ isipatane migaĀ·dÄye anuttaraį¹ dhammaĀ·cakkaį¹ pavattitaį¹ appaį¹ivattiyaį¹ samaį¹ena vÄ brÄhmaį¹ena vÄ devena vÄ mÄrena vÄ brahmunÄ vÄ kenaci vÄ lokasminĀ·ti.
Having heard the cry of the Paranimmitavasavatti devas, the brahmakÄyika devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the BhagavÄ has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaį¹as or brahmins, devas, MÄras, BrahmÄ or anyone in the world.’
ItiĀ·ha tena khaį¹ena tena muhuttena yÄva brahmaĀ·lokÄ saddo abbhuggacchi. AyaĀ·Ć±ca dasasahassiĀ·lokaĀ·dhÄtu saį¹ kampi sampakampi sampavedhi, appamÄį¹o ca uįø·Äro obhÄso loke pÄturahosi atikkamma devÄnaį¹ devĀ·ÄnubhÄva’ nti.
Thus in that moment, in that instant, the cry diffused up to BrahmaĀ·loka. And this ten thousandfold world system shook, quaked, and trembled, and a great, boundless radiance appeared in the world, surpassing the effulgence of the devas
Atha kho bhagavÄ imaį¹ udÄnaį¹ udÄnesi: āaƱƱÄsi vata, bho, koį¹įøaƱƱo, aƱƱÄsi vata, bho, koį¹įøaƱƱoā ti! Iti hidaį¹ Äyasmato koį¹įøaƱƱassa āaƱƱÄsiĀ·koį¹įøaƱƱoā tvĀ·eva nÄmaį¹ ahosÄ«ti.
Then the BhagavÄ uttered this udÄna: ‘Koį¹įøaƱƱa really understood! Koį¹įøaƱƱa really understood!’ And that is how ÄyasmÄ Koį¹įøaƱƱa acquired the name ‘AƱƱÄsiĀ·Koį¹įøaƱƱa’.