4-10-2021
https://youtu.be/18vGSGcHoIY
Mindful swimming šāāļø Lavender CMJC Awake as Hunger is the worst kind of illness - Awakened One
encouraging all people to Grow Vegetablesš„¦ š« š„ š„ Beans in Pots. Fruit š Bearing Trees š³ all over the world š to Lead Happy š Life to Attain Eternal Bliss.
https://www.buddha-vacana.org/sutta/digha/dn16.html
DN 16 (D ii 137)
MahÄparinibbÄna Sutta
{excerpts}
ā The last instructions ā
[mahÄ-parinibbÄna]
This sutta gathers various instructions the Buddha gave for the sake of his followers after his passing away, which makes it be a very important set of instructions for us nowadays.
Note: infoĀ·bubbles on every Pali word except in section with light green background color
PÄįø·i
English
…
…
(The Mirror of the Dhamma)
I will expound the discourse on the Dhamma which is called DhammÄdÄsa, possessed of which the ariyasÄvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchÄna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotÄpanna, by nature free from states of misery, certain of being destined to sambodhi.
And what, Änanda, is that discourse on the Dhamma which is called DhammÄdÄsa, possessed of which the ariyasÄvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchÄna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotÄpanna, by nature free from states of misery, certain of being destined to sambodhi?
Here, Änanda, an ariyasÄvaka is endowed with Buddhe aveccappasÄda:
He is endowed with Dhamme aveccappasÄda:
He is endowed with Saį¹ ghe aveccappasÄda:
He is endowed with a sīla which is agreeable to the ariyas,
This, Änanda, is the discourse on the Dhamma which is called DhammÄdÄsa, possessed of which the ariyasÄvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchÄna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotÄpanna, by nature free from states of misery, certain of being destined to sambodhi.
And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajÄna? Here, bhikkhus,
Thus, bhikkhus, is a bhikkhu sampajÄna. Sato should you remain, bhikkhus, and sampajÄnas. This is our intruction to you.
ā Ananda, the twin sala trees are in full bloom, though it is not the season of flowering. And the blossoms rain upon the body of the Tathagata and drop and scatter and are strewn upon it in worship of the Tathagata. And celestial coral flowers and heavenly sandalwood powder from the sky rain down upon the body of the Tathagata, and drop and scatter and are strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments makes music in the air out of reverence for the Tathagata.
It is not by this, Änanda, that the TathÄgata is respected, venerated, esteemed, paid homage and honored. But, Ananda, any bhikkhu or bhikkhuni, layman or laywoman, remaining dhamm’Änudhamma’p'paį¹ipanna, sÄmÄ«ci’p'paį¹ipanna, living in accordance with the Dhamma, that one respects, venerates, esteems, pays homage, and honors the TathÄgata with the most excellent homage. Therefore, Änanda, you should train yourselves thus: ‘We will remain dhamm’Änudhamma’p'paį¹ipanna, sÄmÄ«ci’p'paį¹ipanna, living in accordance with the Dhamma’.
ā ‘To some of you, Änanda, it may occur thus: ‘The words of the Teacher have ended, there is no longer a Teacher’. But this, Änanda, should not, be so considered. That, Änanda, which I have taught and made known to you as the Dhamma and the Vinaya, will be your Teacher after my passing away.
https://www.buddha-vacana.org/sutta/digha/dn22.html
DN 22 (D ii 290)
MahÄsatipaį¹į¹hÄna Sutta
ā Attendance on awareness ā
[ mahÄ+satipaį¹į¹hÄna ]
This sutta is widely considered as a fundamental reference for meditation practice.
Note: infoĀ·bubbles on every Pali word
English
Introduction
I. Observation of KÄya
A. Section on ÄnÄpÄna
B. Section on postures
C. Section on sampajaƱƱa
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds
II. Observation of VedanÄ
III. Observation of Citta
IV. Observation of Dhammas
A. Section on the NÄ«varaį¹as
B. Section on the Khandhas
C. Section on the Sense Spheres
D. Section on the Bojjhaį¹
gas
E. Section on the Truths
E1. Exposition of Dukkhasacca
E2. Exposition of Samudayasacca
E3. Exposition of Nirodhasacca
E4. Exposition of Maggasacca
Introduction
Thus have I heard:
On one occasion, the BhagavÄ was staying among the Kurus at KammÄsadhamma, a market town of the Kurus. There, he addressed the bhikkhus:
Bhikkhus.
ā Bhaddante answered the bhikkhus. The BhagavÄ said:
ā This, bhikkhus, is the path that leads to nothing but the purification of beings, the overcoming of sorrow and lamentation, the disappearance of dukkha-domanassa, the attainment of the right way, the realization of NibbÄna, that is to say the four satipaį¹į¹hÄnas.
Which four? Here, bhikkhus, a bhikkhu dwells observing kÄya in kÄya, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. He dwells observing vedanÄ in vedanÄ, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. He dwells observing citta in citta, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. He dwells observing dhammaĀ·s in dhammaĀ·s, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
I. KÄyÄnupassanÄ
A. Section on ÄnÄpÄna
And how, bhikkhus, does a bhikkhu dwell observing kÄya in kÄya? Here, bhikkhus, a bhikkhu, having gone to the forest or having gone at the root of a tree or having gone to an empty room, sits down folding the legs crosswise, setting kÄya upright, and setting sati parimukhaį¹. Being thus sato he breathes in, being thus sato he breathes out. Breathing in long he understands: ‘I am breathing in long’; breathing out long he understands: ‘I am breathing out long’; breathing in short he understands: ‘I am breathing in short’; breathing out short he understands: ‘I am breathing out short’; he trains himself: ‘feeling the whole kÄya, I will breathe in’; he trains himself: ‘feeling the whole kÄya, I will breathe out’; he trains himself: ‘calming down the kÄya-saį¹ khÄras, I will breathe in’; he trains himself: ‘calming down the kÄya-saį¹ khÄras, I will breathe out’.
Just as, bhikkhus, a skillful turner or a turner’s apprentice, making a long turn, understands: ‘I am making a long turn’; making a short turn, he understands: ‘I am making a short turn’; in the same way, bhikkhus, a bhikkhu, breathing in long, understands: ‘I am breathing in long’; breathing out long he understands: ‘I am breathing out long’; breathing in short he understands: ‘I am breathing in short’; breathing out short he understands: ‘I am breathing out short’; he trains himself: ‘feeling the whole kÄya, I will breathe in’; he trains himself: ‘feeling the whole kÄya, I will breathe out’; he trains himself: ‘calming down the kÄya-saį¹ khÄras, I will breathe in’; he trains himself: ‘calming down the kÄya-saį¹ khÄras, I will breathe out’.
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
B. Section on postures
Furthermore, bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or while standing he understands: ‘I am standing’, or while sitting he understands: ‘I am sitting’, or while lying down he understands: ‘I am lying down’. Or else, in whichever position his kÄya is disposed, he understands it accordingly.
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
C. Section on sampajaƱƱa
Furthermore, bhikkhus, a bhikkhu, while approaching and while departing, acts with sampajaƱƱa, while looking ahead and while looking around, he acts with sampajaƱƱa, while bending and while stretching, he acts with sampajaƱƱa, while wearing the robes and the upper robe and while carrying the bowl, he acts with sampajaƱƱa, while eating, while drinking, while chewing, while tasting, he acts with sampajaƱƱa, while attending to the business of defecating and urinating, he acts with sampajaƱƱa, while walking, while standing, while sitting, while sleeping, while being awake, while talking and while being silent, he acts with sampajaƱƱa.
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
D. Section on Repulsiveness
Furthermore, bhikkhus, a bhikkhu considers this very body, from the soles of the feet up and from the hair on the head down, which is delimited by its skin and full of various kinds of impurities: “In this kÄya, there are the hairs of the head, hairs of the body, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine.”
Just as if, bhikkhus, there was a bag having two openings and filled with various kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas, sesame seeds and husked rice. A man with good eyesight, having unfastened it, would consider [its contents]: “This is hill-paddy, this is paddy, those are mung beans, those are cow-peas, those are sesame seeds and this is husked rice;” in the same way, bhikkhus, a bhikkhu considers this very body, from the soles of the feet up and from the hair on the head down, which is delimited by its skin and full of various kinds of impurities: “In this kÄya, there are the hairs of the head, hairs of the body, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine.”
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
E. Section on the Elements
Furthermore, bhikkhus, a bhikkhu reflects on this very kÄya, however it is placed, however it is disposed as consisting of elements: “In this kÄya, there is the earth element, the water element, the fire element and the air element.”
Just as, bhikkhus, a skillful butcher or a butcher’s apprentice, having killed a cow, would sit at a crossroads cutting it into pieces; in the same way, bhikkhus, a bhikkhu reflects on this very kÄya, however it is placed, however it is disposed: “In this kÄya, there is the earth element, the water element, the fire element and the air element.”
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
F. Section on the nine charnel grounds
(1)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, one day dead, or two days dead or three days dead, swollen, bluish and festering, he considers this very kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(2)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, being eaten by crows, being eaten by hawks, being eaten by vultures, being eaten by herons, being eaten by dogs, being eaten by tigers, being eaten by panthers, being eaten by various kinds of beings, he considers this very kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(3)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, a squeleton with flesh and blood, held together by tendons, he considers this very kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(4)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, a squeleton without flesh and smeared with blood, held together by tendons, he considers this very kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(5)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, a squeleton without flesh nor blood, held together by tendons, he considers this very kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(6)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, disconnected bones scattered here and there, here a hand bone, there a foot bone, here an ankle bone, there a shin bone, here a thigh bone, there a hip bone, here a rib, there a back bone, here a spine bone, there a neck bone, here a jaw bone, there a tooth bone, or there the skull, he considers this very kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
Puna caĀ·paraį¹, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raį¹ sivathikÄya chaįøįøitaį¹ aį¹į¹hikÄni setÄni saį¹ khaĀ·vaį¹į¹aĀ·paį¹ibhÄgÄni, so imamĀ·eva kÄyaį¹ upasaį¹harati: āayaį¹ pi kho kÄyo evaį¹Ā·dhammo evaį¹Ā·bhÄvÄ« evaį¹Ā·anĀ·atÄ«toā ti.
(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, the bones whitened like a seashell, he considers this very kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(8)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, heaped up bones over a year old, he considers this very kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, rotten bones reduced to powder, he considers this very kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.”
Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in kÄya internally and externally; he dwells observing the samudaya of phenomena in kÄya, or he dwells observing the passing away of phenomena in kÄya, or he dwells observing the samudaya and passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
II. Observation of VedanÄ
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanÄ in vedanÄ?
Here, bhikkhus, a bhikkhu, experiencing a sukha vedanÄ, undersands: “I am experiencing a sukha vedanÄ”; experiencing a dukkha vedanÄ, undersands: “I am experiencing a dukkha vedanÄ”; experiencing an adukkham-asukhÄ vedanÄ, undersands: “I am experiencing a adukkham-asukhÄ vedanÄ”; experiencing a sukha vedanÄ sÄmisa, undersands: “I am experiencing a sukha vedanÄ sÄmisa”; experiencing a sukha vedanÄ nirÄmisa, undersands: “I am experiencing a sukha vedanÄ nirÄmisa”; experiencing a dukkha vedanÄ sÄmisa, undersands: “I am experiencing a dukkha vedanÄ sÄmisa”; experiencing a dukkha vedanÄ nirÄmisa, undersands: “I am experiencing a dukkha vedanÄ nirÄmisa”; experiencing an adukkham-asukhÄ vedanÄ sÄmisa, undersands: “I am experiencing a adukkham-asukhÄ vedanÄ sÄmisa”; experiencing an adukkham-asukhÄ vedanÄ nirÄmisa, undersands: “I am experiencing a adukkham-asukhÄ vedanÄ nirÄmisa”.
Thus he dwells observing citta in citta internally, or he dwells observing citta in citta externally, or he dwells observing citta in citta internally and externally; he dwells observing the samudaya of phenomena in citta, or he dwells observing the passing away of phenomena in citta, or he dwells observing the samudaya and passing away of phenomena in citta; or else, [realizing:] “this is citta!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing citta in citta.
III. Observation of Citta
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?
Here, bhikkhus, a bhikkhu understands citta with rÄga as “citta with rÄga”, or he understands citta without rÄga as “citta without rÄga”, or he understands citta with dosa as “citta with dosa”, or he understands citta without dosa as “citta without dosa”, or he understands citta with moha as “citta with moha”, or he understands citta without moha as “citta without moha”, or he understands a collected citta as “a collected citta”, or he understands a scattered citta as “a scattered citta”, or he understands an expanded citta as “an expanded citta”, or he understands an unexpanded citta as “an unexpanded citta”, or he understands a surpassable citta as “a surpassable citta”, or he understands an unsurpassable citta as “an unsurpassable citta”, or he understands a settled citta as “a settled citta”, or he understands an unsettled citta as “an unsettled citta”, or he understands a liberated citta as “a liberated citta”, or he understands an unliberated citta as “an unliberated citta”.
Thus he dwells observing citta in citta internally, or he dwells observing citta in citta externally, or he dwells observing citta in citta internally and externally; he dwells observing the samudaya of phenomena in citta, or he dwells observing the passing away of phenomena in citta, or he dwells observing the samudaya and passing away of phenomena in citta; or else, [realizing:] “this is citta!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing citta in citta.
IV. Observation of Dhammas
A. Section on the NÄ«varaį¹as
And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas? Here, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the five nÄ«varaį¹as. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the five nÄ«varaį¹as?
Here, bhikkhus, a bhikkhu, there being kÄmacchanda present within, understands: “there is kÄmacchanda within me”; there not being kÄmacchanda present within, he understands: “there is no kÄmacchanda within me”; he understands how the unarisen kÄmacchanda comes to arise; he understands how the arisen kÄmacchanda is abandoned; and he understands how the abandoned kÄmacchanda does not come to arise in the future.
Here, bhikkhus, a bhikkhu, there being byÄpÄda present within, understands: “there is byÄpÄda within me”; there not being byÄpÄda present within, he understands: “there is no byÄpÄda within me”; he understands how the unarisen byÄpÄda comes to arise; he understands how the arisen byÄpÄda is abandoned; and he understands how the abandoned byÄpÄda does not come to arise in the future.
Here, bhikkhus, a bhikkhu, there being thÄ«namiddhÄ present within, understands: “there is thÄ«namiddhÄ within me”; there not being thÄ«namiddhÄ present within, he understands: “there is no thÄ«namiddhÄ within me”; he understands how the unarisen thÄ«namiddhÄ comes to arise; he understands how the arisen thÄ«namiddhÄ is abandoned; and he understands how the abandoned thÄ«namiddhÄ does not come to arise in the future.
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.
Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the five nÄ«varaį¹as.
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 rÅ«pa, such is the samudaya of rÅ«pa, such is the passing away of rÅ«pa; such is vedanÄ, such is the samudaya of vedanÄ, such is the passing away of vedanÄ; such is saƱƱÄ, such is the samudaya of saƱƱÄ, such is the passing away of saƱƱÄ; such is saį¹ khÄra, such is the samudaya of saį¹ khÄra, such is the passing away of saį¹ khÄra; such is viƱƱÄį¹a, such is the samudaya of viƱƱÄį¹a, such is the passing away of viƱƱÄį¹a”.
Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the five khandhas.
C. Section on the Sense Spheres
And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the six internal and external Äyatanas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the six internal and external Äyatanas?
Here, bhikkhus, a bhikkhu understands cakkhu, he understands rÅ«pa, he understands the saį¹yojana which arises owing to these two, he understands how the unarisen saį¹yojana comes to arise, he understands how the arisen saį¹yojana is abandoned, and he understands how the abandoned saį¹yojana does not come to arise in the future.
He understands sota, he understands sadda, he understands the saį¹yojana which arises owing to these two, he understands how the unarisen saį¹yojana comes to arise, he understands how the arisen saį¹yojana is abandoned, and he understands how the abandoned saį¹yojana does not come to arise in the future.
He understands ghÄna, he understands gandha, he understands the saį¹yojana which arises owing to these two, he understands how the unarisen saį¹yojana comes to arise, he understands how the arisen saį¹yojana is abandoned, and he understands how the abandoned saį¹yojana does not come to arise in the future.
He understands jivha, he understands rasa, he understands the saį¹yojana which arises owing to these two, he understands how the unarisen saį¹yojana comes to arise, he understands how the arisen saį¹yojana is abandoned, and he understands how the abandoned saį¹yojana does not come to arise in the future.
He understands kÄya, he understands phoį¹į¹habba, he understands the saį¹yojana which arises owing to these two, he understands how the unarisen saį¹yojana comes to arise, he understands how the arisen saį¹yojana is abandoned, and he understands how the abandoned saį¹yojana does not come to arise in the future.
He understands mana, he understands dhammas, he understands the saį¹yojana which arises owing to these two, he understands how the unarisen saį¹yojana comes to arise, he understands how the arisen saį¹yojana is abandoned, and he understands how the abandoned saį¹yojana does not come to arise in the future.
D. Section on the Bojjhaį¹ gas
And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the seven bojjhaį¹ gas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the seven bojjhaį¹ gas?
Here, bhikkhus, a bhikkhu, there being the sati sambojjhaį¹ ga present within, understands: “there is the sati sambojjhaį¹ ga within me”; there not being the sati sambojjhaį¹ ga present within, he understands: “there is no sati sambojjhaį¹ ga within me”; he understands how the unarisen sati sambojjhaį¹ ga comes to arise; he understands how the arisen sati sambojjhaį¹ ga is developed to perfection.
There being the dhammavicaya sambojjhaį¹ ga present within, he understands: “there is the dhammavicaya sambojjhaį¹ ga within me”; there not being the dhammavicaya sambojjhaį¹ ga present within, he understands: “there is no dhammavicaya sambojjhaį¹ ga within me”; he understands how the unarisen dhammavicaya sambojjhaį¹ ga comes to arise; he understands how the arisen dhammavicaya sambojjhaį¹ ga is developed to perfection.
There being the vÄ«riya sambojjhaį¹ ga present within, he understands: “there is the vÄ«riya sambojjhaį¹ ga within me”; there not being the vÄ«riya sambojjhaį¹ ga present within, he understands: “there is no vÄ«riya sambojjhaį¹ ga within me”; he understands how the unarisen vÄ«riya sambojjhaį¹ ga comes to arise; he understands how the arisen vÄ«riya sambojjhaį¹ ga is developed to perfection.
There being the pÄ«ti sambojjhaį¹ ga present within, he understands: “there is the pÄ«ti sambojjhaį¹ ga within me”; there not being the pÄ«ti sambojjhaį¹ ga present within, he understands: “there is no pÄ«ti sambojjhaį¹ ga within me”; he understands how the unarisen pÄ«ti sambojjhaį¹ ga comes to arise; he understands how the arisen pÄ«ti sambojjhaį¹ ga is developed to perfection.
There being the passaddhi sambojjhaį¹ ga present within, he understands: “there is the passaddhi sambojjhaį¹ ga within me”; there not being the passaddhi sambojjhaį¹ ga present within, he understands: “there is no passaddhi sambojjhaį¹ ga within me”; he understands how the unarisen passaddhi sambojjhaį¹ ga comes to arise; he understands how the arisen passaddhi sambojjhaį¹ ga is developed to perfection.
There being the samÄdhi sambojjhaį¹ ga present within, he understands: “there is the samÄdhi sambojjhaį¹ ga within me”; there not being the samÄdhi sambojjhaį¹ ga present within, he understands: “there is no samÄdhi sambojjhaį¹ ga within me”; he understands how the unarisen samÄdhi sambojjhaį¹ ga comes to arise; he understands how the arisen samÄdhi sambojjhaį¹ ga is developed to perfection.
There being the upekkhÄ sambojjhaį¹ ga present within, he understands: “there is the upekkhÄ sambojjhaį¹ ga within me”; there not being the upekkhÄ sambojjhaį¹ ga present within, he understands: “there is no upekkhÄ sambojjhaį¹ ga within me”; he understands how the unarisen upekkhÄ sambojjhaį¹ ga comes to arise; he understands how the arisen upekkhÄ sambojjhaį¹ ga is developed to perfection.
Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the seven bojjhaį¹ gas.
E. Section on the Truths
And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the four ariyaĀ·saccas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the four ariyaĀ·saccas?
E1. Exposition of Dukkhasacca
And what, bhikkhus, is the dukkha ariyasacca? JÄti is dukkha, aging is dukkha (sickness is dukkha) maraį¹a is dukkha, sorrow, lamentation, dukkha, domanassa and distress is dukkha, association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five upÄdÄnaĀ·kĀ·khandhas are dukkha.
And what, bhikkhus, is jÄti? For the various beings in the various classes of beings, jÄti, the birth, the descent [into the womb], the arising [in the world], the appearance, the apparition of the khandhas, the acquisition of the Äyatanas. This, bhikkhus, is called jÄti.
And what, bhikkhus, is jarÄ? For the various beings in the various classes of beings, jarÄ, the state of being decayed, of having broken [teeth], of having grey hair, of being wrinkled, the decline of vitality, the decay of the indriyas: this, bhikkhus, is called jarÄ.
And what, bhikkhus, is maraį¹a? For the various beings in the various classes of beings, the decease, the state of shifting [out of existence], the break up, the disappearance, the death, maraį¹a, the passing away, the break up of the khandhas, the laying down of the corpse: this, bhikkhus, is called
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 jÄti for us, and really, may we not come to jÄti.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.
In beings, bhikkhus, having the characteristic of getting old, such a wish arises: “oh really, may there not be maraį¹a for us, and really, may we not come to maraį¹a.” But this is not to be achieved by wishing. This is the dukkha of not getting what one wants.
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 upÄdÄnakkhandhas? They are: the rÅ«pa upÄdÄnakkhandha, the vedanÄ upÄdÄnakkhandha, the saĆ±Ć±Ä upÄdÄnakkhandha, the saį¹ khÄra upÄdÄnakkhandha, the viƱƱÄį¹a upÄdÄnakkhandha. These are called in short, bhikkhus, the five upÄdÄnakkhandhas.
E2. Exposition of Samudayasacca
And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taį¹hÄ leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kÄma-taį¹hÄ, bhava-taį¹hÄ and vibhava-taį¹hÄ. But this taį¹hÄ, bhikkhus, when arising, where does it arise, and when settling [itself], where does it settle? In that in the world which seems pleasant and agreeable, that is where taį¹hÄ, when arising, arises, where when settling, it settles.
And agreeable? The eye in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The ear in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The nose in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The tongue in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. KÄya in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Mana in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
Visible forms in the world are pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Sounds in the world are pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Smells in the world are pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Tastes in the world are pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Bodily phenomena in the world are pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Dhammas in the world are pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
The eye-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The ear-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The nose-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The tongue-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. KÄya-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Mana-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles
The eye-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The ear-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The nose-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The tongue-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. KÄya-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. Mana-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
The vedanÄ born of eye-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vedanÄ born of ear-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vedanÄ born of nose-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vedanÄ born of tongue-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vedanÄ born of kÄya-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vedanÄ born of mana-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
The saĆ±Ć±Ä of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The saĆ±Ć±Ä of sounds in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The saĆ±Ć±Ä of odors in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The saĆ±Ć±Ä of tastes in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The saĆ±Ć±Ä of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The saĆ±Ć±Ä of Dhammas in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
The intention [related to] visible forms in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The intention [related to] sounds in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The intention [related to] odors in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The intention [related to] tastes in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The intention [related to] bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The intention [related to] dhammas in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
The taį¹hÄ for visible forms in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The taį¹hÄ for sounds in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The taį¹hÄ for odors in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The taį¹hÄ for tastes in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The taį¹hÄ for bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The taį¹hÄ for dhammas in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
The vitakka of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vitakka of sounds in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vitakka of odors in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vitakka of tastes in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vitakka of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vitakka of dhammas in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles.
The vicÄra of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vicÄra of sounds in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vicÄra of odors in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vicÄra of tastes in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vicÄra of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. The vicÄra of dhammas in the world is pleasant and agreeable, there taį¹hÄ, when arising, arises, there when settling, it settles. This is called, bhikkhus, the dukkhaĀ·samudaya ariyasacca.
E3. Exposition of Nirodhasacca
And what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taį¹hÄ leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kÄma-taį¹hÄ, bhava-taį¹hÄ and vibhava-taį¹hÄ. But this taį¹hÄ, bhikkhus, when abandoned, where is it abandoned, and when ceasing, where does it cease? In that in the world which seems pleasant and agreeable, that is where taį¹hÄ, when abandoned, is abandoned, where when ceasing, it ceases.
KiƱca loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹? Cakkhu loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Sotaį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GhÄnaį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. JivhÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Kayo loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Mano loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The ear in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The nose in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The tongue in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. KÄya in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Mana in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
RÅ«pÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GandhÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. DhammÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
Visible forms in the world are pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Sounds in the world are pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Smells in the world are pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Tastes in the world are pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Bodily phenomena in the world are pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Dhammas in the world are pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
CakkhuĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SotaĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GhÄnaĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. JivhÄĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. KÄyaĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. ManoĀ·viƱƱÄį¹aį¹ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
The eye-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The ear-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The nose-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The tongue-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. KÄya-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Mana-viƱƱÄį¹a in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
CakkhuĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SotaĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GhÄnaĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. JivhÄĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. KÄyaĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. ManoĀ·samphasso loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
The eye-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The ear-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The nose-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The tongue-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. KÄya-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. Mana-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
CakkhuĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SotaĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GhÄnaĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. JivhÄĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. KÄyaĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. ManoĀ·samphassaĀ·jÄ vedanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
The vedanÄ born of eye-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ born of ear-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ born of nose-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ born of tongue-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ born of kÄya-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vedanÄ born of mana-samphassa in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
RÅ«pÄĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GandhaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. DhammaĀ·saĆ±Ć±Ä loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
The saĆ±Ć±Ä of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The saĆ±Ć±Ä of sounds in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The saĆ±Ć±Ä of odors in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The saĆ±Ć±Ä of tastes in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The saĆ±Ć±Ä of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The saĆ±Ć±Ä of Dhammas in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
RÅ«pÄĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GandhaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. DhammaĀ·saƱcetanÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
The intention [related to] visible forms in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The intention [related to] sounds in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The intention [related to] odors in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The intention [related to] tastes in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The intention [related to] bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The intention [related to] dhammas in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
RÅ«pÄĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GandhaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. DhammaĀ·taį¹hÄ loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
The taį¹hÄ for visible forms in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for sounds in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for odors in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for tastes in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The taį¹hÄ for dhammas in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
RÅ«pÄĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GandhaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. DhammaĀ·vitakko loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati.
The vitakka of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of sounds in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of odors in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of tastes in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vitakka of dhammas in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases.
RÅ«pÄĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. SaddaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. GandhaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. RasaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Phoį¹į¹habbaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. DhammaĀ·vicÄro loke piyaĀ·rÅ«paį¹ sÄtaĀ·rÅ«paį¹ etthesÄ taį¹hÄ pahÄ«yamÄnÄ pahÄ«yati, ettha nirujjhamÄnÄ nirujjhati. Idaį¹ vuccati, bhikkhave, dukkhaĀ·nirodhaį¹ ariyasaccaį¹.
The vicÄra of visible forms in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra of sounds in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra of odors in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra of tastes in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra of bodily phenomena in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. The vicÄra of dhammas in the world is pleasant and agreeable, there taį¹hÄ, when abandoned, is abandoned, there when ceasing, it ceases. This is called, bhikkhus, the dukkhaĀ·nirodha ariyasacca.
E4. Maggasacca Niddesa
Katamaį¹ ca, bhikkhave, dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyaĀ·saccaį¹? AyamĀ·eva ariyo aį¹į¹haį¹ giko maggo, seyyathidaį¹ sammÄdiį¹į¹hi, sammÄsaį¹ kappo, sammÄvÄcÄ, sammÄkammanto, sammÄ-ÄjÄ«vo, sammÄvÄyÄmo, sammÄsati, sammÄsamÄdhi.
E4. Exposition of Maggasacca
And what, bhikkhus, is the dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyasacca? It is just this ariya aį¹į¹haį¹ gika magga, that is to say sammÄdiį¹į¹hi, sammÄsaį¹ kappo, sammÄvÄcÄ, sammÄkammanto, sammÄ-ÄjÄ«vo, sammÄvÄyÄmo, sammÄsati and sammÄsamÄdhi.
KatamÄ ca, bhikkhave, sammÄdiį¹į¹hi? Yaį¹ kho, bhikkhave, dukkhe ƱÄį¹aį¹, dukkha-samudaye ƱÄį¹aį¹ , dukkha-nirodhe ƱÄį¹aį¹, dukkha-nirodha-gÄminiyÄ paį¹ipadÄya ƱÄį¹aį¹ ayaį¹ vuccati, bhikkhave, sammÄdiį¹į¹hi.
And what, bhikkhus, is sammÄdiį¹į¹hi? That, bhikkhus, which is the ƱÄį¹a of dukkha, the ƱÄį¹a of dukkha-samudaya, the ƱÄį¹a of dukkha-nirodha and the ƱÄį¹a of dukkha-nirodha-gÄmini paį¹ipada, that is called, bhikkhus, sammÄdiį¹į¹hi.
Katamo ca, bhikkhave, sammÄsaį¹ kappo? Yo kho, bhikkhave, nekkhamma-saį¹ kappo , abyÄpÄda-saį¹ kappo, avihiį¹sÄ-saį¹ kappo ayaį¹ vuccati, bhikkhave, sammÄsaį¹ kappo.
And what, bhikkhus, are sammÄsaį¹ kappas? Those, bhikkhus, which are saį¹ kappas of nekkhamma, saį¹ kappas of abyÄpÄda, saį¹ kappas of avihiį¹sÄ, those are called, bhikkhus, sammÄsaį¹ kappas.
KatamÄ ca, bhikkhave, sammÄvÄcÄ? YÄ kho, bhikkhave, musÄvÄdÄ veramaį¹Ä«, pisuį¹Äya vÄcÄya veramaį¹Ä«, pharusÄya vÄcÄya veramaį¹Ä«, samphappalÄpÄ veramaį¹Ä« ayaį¹ vuccati, bhikkhave, sammÄvÄcÄ.
And what, bhikkhus, is sammÄvÄcÄ? That, bhikkhus, which is abstaining from musÄvÄdÄ, abstaining from pisuį¹a vÄcÄ, abstaining from pharusa vÄcÄ, and abstaining from samphappalÄpa, that is called, bhikkhus, sammÄvÄcÄ.
Katamo ca, bhikkhave, sammÄ-kammanto? YÄ kho, bhikkhave, pÄį¹ÄtipÄtÄ veramaį¹Ä«, adinnÄdÄnÄ veramaį¹Ä«, abrahmacariyÄ veramaį¹Ä« ayaį¹ vuccati, bhikkhave, sammÄ-kammanto.
And what, bhikkhus, is sammÄ-kammanta? That, bhikkhus, which is abstaining from pÄį¹ÄtipÄta , abstaining from adinnÄdÄna, abstaining from abrahmacariya, that is called, bhikkhus, sammÄ-kammanta.
Katamo ca, bhikkhave, sammÄ-ÄjÄ«vo? Idha, bhikkhave, ariya-sÄvako micchÄ-ÄjÄ«vaį¹ pahÄya sammÄ-ÄjÄ«vena jÄ«vitaį¹ kappeti ayaį¹ vuccati, bhikkhave, sammÄ-ÄjÄ«vo.
And what, bhikkhus, is sammÄ-ÄjÄ«va? Here, bhikkhus, a noble disciple, having abandonned wrong livelihood, supports his life by right means of livelihood, that is called, bhikkhus, sammÄ-ÄjÄ«va.
Katamo ca, bhikkhave, sammÄvÄyÄmo? Idha, bhikkhave, bhikkhu anuppannÄnaį¹ pÄpakÄnaį¹ akusalÄnaį¹ dhammÄnaį¹ anuppÄdÄya chandaį¹ janeti vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati; uppannÄnaį¹ pÄpakÄnaį¹ akusalÄnaį¹ dhammÄnaį¹ pahÄnÄya chandaį¹ janeti vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati; anuppannÄnaį¹ kusalÄnaį¹ dhammÄnaį¹ uppÄdÄya chandaį¹ janeti vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati; uppannÄnaį¹ kusalÄnaį¹ dhammÄnaį¹ į¹hitiyÄ asammosÄya bhiyyobhÄvÄya vepullÄya bhÄvanÄya pÄripÅ«riyÄ chandaį¹ janeti vÄyamati vÄ«riyaį¹ Ärabhati cittaį¹ paggaį¹hÄti padahati. Ayaį¹ vuccati, bhikkhave, sammÄvÄyÄmo.
And what, bhikkhus, is sammÄvÄyÄma? Here, bhikkhus, a bhikkhu generates his chanda for the non-arising of unarisen pÄpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the forsaking of arisen pÄpaka and akusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the arising of unarisen kusala dhammas, he exerts himself, rouses his viriya, applies vigorously his citta and strives; he generates his chanda for the steadfastness of arisen kusala dhammas, for their absence of confusion, for their increase, their development, their cultivation and their completion, he exerts himself, rouses his viriya, applies vigorously his citta and strives. This is called, bhikkhus, sammÄvÄyÄma.
KatamÄ ca, bhikkhave, sammÄsati? Idha, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹. VedanÄsu vedanÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹. Citte cittÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹. Dhammesu dhammÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄ-domanassaį¹. Ayaį¹ vuccati, bhikkhave, sammÄsati.
An what, bhikkhus, is sammÄsati? Here, bhikkhus, a bhikkhu dwells observing kÄya in kÄya, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. He dwells observing vedanÄ in vedanÄ, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. He dwells observing citta in citta, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. He dwells observing dhammaĀ·s in dhammaĀ·s, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world. This is called, bhikkhus, sammÄsati.
Katamo ca, bhikkhave, sammÄsamÄdhi? Idha, bhikkhave, bhikkhu vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. VitakkavicÄrÄnaį¹ vÅ«pasamÄ ajjhattaį¹ sampasÄdanaį¹ cetaso ekodibhÄvaį¹ avitakkaį¹ avicÄraį¹ samÄdhijaį¹ pÄ«tisukhaį¹ dutiyaį¹ jhÄnaį¹ upasampajja viharati. PÄ«tiyÄ ca virÄgÄ upekkhako ca viharati sato ca sampajÄno, sukhaƱca kÄyena paį¹isaį¹vedeti yaį¹ taį¹ ariyÄ Äcikkhanti: āupekkhako satimÄ sukhavihÄrÄ«āti tatiyaį¹ jhÄnaį¹ upasampajja viharati. Sukhassa ca pahÄnÄ dukkhassa ca pahÄnÄ pubbeva somanassa-domanassÄnaį¹ atthaį¹ gamÄ adukkham-asukhaį¹ upekkhÄ-sati-pÄrisuddhiį¹ catutthaį¹ jhÄnaį¹ upasampajja viharati. Ayaį¹ vuccati, bhikkhave, sammÄsamÄdhi ti.
And what, bhikkhus, is sammÄsamÄdhi? Here, bhikkhus, a bhikkhu, detached from kÄma, detached from akusala dhammas, having entered in the first jhÄna, abides therein, with vitakka and vicÄra, with pÄ«ti and sukha born of detachment. With the stilling of vitakka-vicÄra, having entered in the second jhÄna, he abides therein with inner tanquilization, unification of citta, without vitakka nor vicÄra, with pÄ«ti and sukha born of samÄdhi. And with indifference towards pÄ«ti, he abides in upekkha, sato and sampajÄno, he experiences in kÄya the sukha which the ariyas describe: ‘one who is equanimous and mindful dwells in [this] sukha’, having entered in the third jhÄna, he abides therein. Abandoning sukha and abandoning dukkha, somanassa and domanassa having previously disappeared, without sukha nor dukkha, with the purity of upekkha and sati, having entered in the fourth jhÄna, he abides therein. This is called, bhikkhus, sammÄsamÄdhi.
Idaį¹ vuccati, bhikkhave, dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyaĀ·saccaį¹.
This is called, bhikkhus, the dukkhaĀ·nirodhaĀ·gÄminÄ« paį¹ipadÄ ariyasacca.
Iti ajjhattaį¹ vÄ dhammesu dhammÄnupassÄ« viharati, bahiddhÄ vÄ dhammesu dhammÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ dhammesu dhammÄnupassÄ« viharati; samudaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati, vaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati, samudaya-vaya-dhammĀ·ÄnupassÄ« vÄ dhammesu viharati; āatthi dhammÄā ti vÄ panĀ·assa sati paccupaį¹į¹hitÄ hoti, yÄvadeva ƱÄį¹aĀ·mattÄya paį¹issatiĀ·mattÄya, aĀ·nissito ca viharati, na ca kiƱci loke upÄdiyati. EvamĀ·pi kho, bhikkhave, bhikkhu dhammesu dhammÄnupassÄ« viharati, catÅ«su ariyasaccesu.
Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ƱÄį¹a and mere paį¹issati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the four ariyaĀ·saccas.
Satipaį¹į¹hÄnabhÄvanÄ Nisaį¹sa
Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya sattaĀ·vassÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, sati vÄ upÄdisese anÄgÄmitÄ.
The benefits of practicing the Satipaį¹į¹hÄnas
For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for seven years, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, sattaĀ·vassÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya cha vassÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone seven years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for six years, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, cha vassÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya paƱca vassÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone six years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for five years, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, paƱca vassÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya cattÄri vassÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone five years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for four years, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, cattÄri vassÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya tÄ«į¹Ä« vassÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone four years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for three years, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, tÄ«į¹Ä« vassÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya dve vassÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone three years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for two years, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, dve vassÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya ekaį¹ vassaį¹, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone two years, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for one year, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, ekaį¹ vassaį¹. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya satta mÄsÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone one year, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for seven months, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, satta mÄsÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya cha mÄsÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone seven months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for six months, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, cha mÄsÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya paƱca mÄsÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone six months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for five months, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, paƱca mÄsÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya cattÄri mÄsÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone five months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for four months, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, cattÄri mÄsÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya tÄ«į¹i mÄsÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone four months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for three months, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, tÄ«į¹i mÄsÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya dvi mÄsÄni, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone three months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for two months, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, dve mÄsÄni. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya ekaį¹ mÄsaį¹, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone two months, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for one month, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, ekaį¹ mÄsaį¹. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya aįøįøhaĀ·mÄsaį¹, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone one month, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for half a month, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
Tiį¹į¹hantu, bhikkhave, aįøįøhaĀ·mÄso. Yo hi koci, bhikkhave, ime cattÄro satipaį¹į¹hÄne evaį¹ bhÄveyya sattÄhaį¹, tassa dvinnaį¹ phalÄnaį¹ aƱƱataraį¹ phalaį¹ pÄį¹ikaį¹ khaį¹: diį¹į¹heva dhamme aƱƱÄ, atthi vÄ upÄdisese anÄgÄmitÄ.
Let alone half a month, bhikkhus. For whoever, bhikkhus, would practice these four satipaį¹į¹hÄnas in this way for a week, one of two results may be expected: either [perfect] knowledge in visible phenomena, or if there is some clinging left, anÄgÄmita.
āEkÄyano ayaį¹, bhikkhave, maggo sattÄnaį¹ visuddhiyÄ, soka-paridevÄnaį¹ samatikkamÄya, dukkha-domanassÄnaį¹ atthaį¹ gamÄya, ƱÄyassa adhigamÄya, nibbÄnassa sacchikiriyÄya, yadidaį¹ cattÄro satipaį¹į¹hÄnÄā ti. Iti yaį¹ taį¹ vuttaį¹, idamĀ·etaį¹ paį¹icca vuttaį¹ ti.
“This, bhikkhus, is the path that leads to nothing but the purification of beings, the overcoming of sorrow and lamentation, the disappearance of dukkha-domanassa, the attainment of the right way, the realization of NibbÄna, that is to say the four satipaį¹į¹hÄnas.” Thus has it been said, and on the basis of all this has it been said.
IdamĀ·avoca bhagavÄ. AttamanÄ te bhikkhÅ« bhagavato bhÄsitaį¹ abhinanduį¹ ti.
Thus spoke the BhagavÄ. Delighted, the bhikkhus welcomed the words of the BhagavÄ.