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Breathing
- Ānāpānasati


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Body
- Kāyagatāsati
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Mindfulness
- Satipaṭṭhāna


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Mindfulness
- Māhāsatipaṭṭhāna
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Mindfulness
- Satipaṭṭhāna
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No
Title
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MN
18 
 
& 

 SN
54.13



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MN
119



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MN
10



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DN
22
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MA
98
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EA
12.1
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-
Sit cross-legged.
-
Body erect. 

-
Mindfulness established in front of the brain -
Mano is the locus of attention (SN 35.146 – no parallel).
- Always
mindful.
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-
Sit cross-legged.
-
Body erect. 

-
Mindfulness established in front of the brain -
Mano is the locus of attention (SN 35.146 – no parallel).
- Always
mindful.
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-
Sit cross-legged.
-
Body erect. 

-
Mindfulness established in front of the brain -
Mano is the locus of attention (SN 35.146 – no parallel).
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Here,
monks, a monk who has gone to the wilderness, or has gone to the
root of a tree, or has gone to an empty place, 

-
sits down. After folding his legs crosswise, 

-
setting his body straight, 

- and
establishing mindfulness at the front, being very mindful ...
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-
Heedful, ardent, & resolute, any memories & resolves
related to the household life are abandoned, and with their
abandoning his mind gathers & settles inwardly, grows
unified & centered.
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-
Alert (clear
comprehension, clear awareness – sampajāno) -
(feelings
are understood as they arise,
…).
- Ardent
(exertive – ātāpī) - (Unarisen
evil, unskillful qualities arising in me would lead to what is
unbeneficial, ...)
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BODY
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BODY
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BODY
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BODY
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BODY
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Mindfulness
 of the In-and-Out-breath Kāyānupassanā-ānāpānapabba


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Mindfulness
 of the In-and-Out-breath Kāyānupassanā-ānāpānapabba


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Mindfulness
 of the In-and-Out-breath Kāyānupassanā-ānāpānapabba


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...he
breathes in, 

mindful
he breathes out.
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This
part is treated shortly in the Full awareness
 Kāyānupassanā-sampajānapabba section
below
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Dwell
not supported on [unsustained
by (not clinging to)]
anything in the world.
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Dwell
not supported on [unsustained
by (not clinging to)]
anything in the world.
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Dwell
not supported on [unsustained
by (not clinging to)]
anything in the world.
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Breathing
in long Breathing out long Breathing in short Breathing
out short
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Breathing
in long Breathing out long Breathing in short Breathing
out short
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Breathing
in long Breathing out long Breathing in short Breathing
out short
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Breathing
in long Breathing out long Breathing in short Breathing
out short
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Discerns:
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Discerns:
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Discerns:
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He
knows:
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'I
am breathing long'. 'I am breathing short'.
-
breathe in sensitive to the entire body (of breath).
 (Sabbakāyapaṭisaṃvedī )
-
calming bodily fabrication. (Passambhayaṃ
kāyasaṅkhāraṃ)

FOR WHAT IS BELOW, SEE THE FEELING, MIND,.. SECTIONS FURTHER DOWN.

-
)
-
sensitive to rapture. (Pītipaṭisaṃvedī)
-
sensitive to pleasure. (Sukhapaṭisaṃvedī)

-
sensitive to mental fabrication. (Cittasaṅkhārapaṭisaṃvedī)
-
calming mental fabrication. (Passambhayaṃ
cittasaṅkhāraṃ)
-
sensitive to the mind. (Cittapaṭisaṃvedī)
-
satisfying the mind. (Abhippamodayaṃ cittaṃ)
-
steadying the mind. (Samādahaṃ cittaṃ)
-
releasing the mind. (Vimocayaṃ cittaṃ)
-
focusing on inconstancy/impermanence. (Aniccā)
-
focusing (contemplating, observing) on dispassion. (Virāgā)
-
focusing on cessation. (Nirodhā)
-
focusing on relinquishment. (Paṭinissaggā)
 ___
 

-
breathing long, he discerns, 'I am breathing long'.
-
breathing short, he discerns, 'I am breathing short'.
-
trains himself to breathe in... &... out sensitive to the
entire body (of breath);
-
trains himself to breathe in... &... out calming the bodily
processes:
On
that occasion the monk remains focused on (abide in) the body
in & of itself — ardent, alert, & mindful —
putting aside greed & distress with reference to the world.
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'I
am breathing long'. 'I am breathing short'.
-
breathe in sensitive to the entire body (of breath).
 (Sabbakāyapaṭisaṃvedī )
-
calming bodily fabrication. (Passambhayaṃ
kāyasaṅkhāraṃ)
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'I
am breathing long'. 'I am breathing short'.
-
breathe in sensitive to the entire body (of breath).
 (Sabbakāyapaṭisaṃvedī )
-
calming bodily fabrication. (Passambhayaṃ
kāyasaṅkhāraṃ)
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“I
am breathing in long”, “I am breathing out
long”; “I am breathing in short” “I
am breathing out short”.
Experiencing
the whole body I will breathe in, like this he trains,
experiencing
the whole body I will breathe out, like this he trains;
calming
the bodily process I will breathe in, like this he trains,
calming
the bodily process I will breathe out, like this he trains.
 

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CHORUS:
Contemplating
internally the body (breath) among bodies (kāye kāyānupassī
viharati)
Contemplating
externally the body (breath) among bodies
Contemplating
the rising of the body (breath) among bodies
Contemplating
the fading of the body (breath) among bodies
Contemplating
the rising & fading of the body (breath) among bodies
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Thus
he dwells contemplating (the nature of) the body in the body in
regard to himself, 

or
he dwells contemplating (the nature of) the body in the body in
regard to others, 

or
he dwells contemplating (the nature of) the body in the body in
regard to himself and in regard to others, 

or
he dwells contemplating the nature of origination in the body, 

or
he dwells contemplating the nature of dissolution in the body, 

or
he dwells contemplating the nature of origination and
dissolution in the body, 

or
else mindfulness that “there is a body” is
established in him just as far as (is necessary for) a full
measure of knowledge and a full measure of mindfulness, and he
dwells independent, and without being attached to anything in
the world.
 

In this
way, monks, a monk dwells contemplating (the nature of) the body
in the body.
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The
four postures Kāyānupassanā-iriyāpathapabba


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The
four postures Kāyānupassanā-iriyāpathapabba


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The
four postures Kāyānupassanā-iriyāpathapabba


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The
four postures + 3 Kāyānupassanā-iriyāpathapabba


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-
Walking, discern: " I walk " - Standing, discern: "
I stand " - Sitting, discern: " I sit " -
Lying, discern: " I lie "
Whatever
posture the body maintains, discern it mindfully.
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-
Walking, discern: " I walk " - Standing, discern: "
I stand " - Sitting, discern: " I sit " -
Lying, discern: " I lie "
Whatever
posture the body maintains, discern it mindfully.
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Moreover,
monks, a monk while:
- going
knows “I go”; or, - standing he knows “I
am standing”; or, - sitting he knows “I am
sitting”; or, while - lying down he knows “I am
lying down”; or, in whatever way his body is
disposed, he knows it is (disposed) in that way.
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 When a
monk walks, he knows he is walking; - when he stands, he
knows he is standing; - when he sits, he knows he is
sitting; - when he lies down, he knows he is lying down; -
when he sleeps, he knows he is asleep; - -when he wakes, he
knows he is awake; - when he sleeps, he knows he is fast
asleep. 

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-
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Dwell
contemplating the body (breath) among bodies - Internally or/and
externally 

Or
Dwell
contemplating the arising (or/and fading) of phenomena with
regard to the body
Or else,
he maintains the mindfulness that “There is a body”
(atthi kāyo ti), merely (for the sake of) knowing and
awareness
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Thus
he dwells contemplating (the nature of) the body in the body in
regard to himself, 

or
he dwells contemplating (the nature of) the body in the body in
regard to others, 

or
he dwells contemplating (the nature of) the body in the body in
regard to himself and in regard to others, 

or
he dwells contemplating the nature of origination in the body, 

or
he dwells contemplating the nature of dissolution in the body, 

or
he dwells contemplating the nature of origination and
dissolution in the body, 

or
else mindfulness that “there is a body” is
established in him just as far as (is necessary for) a full
measure of knowledge and a full measure of mindfulness, and he
dwells independent, and without being attached to anything in
the world.
 

In this
way, monks, a monk dwells contemplating (the nature of) the body
in the body.
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In
this way a monk contemplates 

the
body as body internally Or he contemplates the body as
body externally. 

He
sets up mindfulness in the body and is endowed with knowledge,
vision, understanding, and penetration. 

This is
how a monk contemplates the body as body. 

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CHORUS
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Full
awareness Kāyānupassanā-sampajānapabba
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Full
awareness Kāyānupassanā-sampajānapabba
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Full
awareness Kāyānupassanā-sampajānapabba
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Full
awareness Kāyānupassanā-sampajānapabba
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Become
clearly aware of:
- going
forward - bending - tasting - lying - turning
back - stretching - eating - speaking - looking
on - enjoying - standing - keeping silence -
looking about - drinking - sitting - walking -
bearing the three robes and bowl.
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Become
clearly aware of:
- going
forward - bending - tasting - lying - turning
back - stretching - eating - speaking - looking
on - enjoying - standing - keeping silence -
looking about - drinking - sitting - walking -
bearing the three robes and bowl.
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Moreover,
monks, a monk 


- in going
forwards, - in going back, is one who practises with full
awareness; - In looking ahead, or in looking around, he is
one who practises with full awareness; - in bending or in
stretching, he is one who practises with full awareness; -
in bearing his double-robe, bowl, and (other) robes, he is one
who practises with full awareness; - in eating, in drinking,
in chewing, in tasting, he is one who practises with full
awareness; - in passing stool and urine, he is one who
practises with full awareness; - in going, in standing, in
sitting; in sleeping, in waking; in talking, and in maintaining
silence, he is one who practises with full awareness.
_______
 

CHORUS:
Thus
he dwells contemplating (the nature of) the body in the body in
regard to himself, 

or
he dwells contemplating (the nature of) the body in the body in
regard to others, 

or
he dwells contemplating (the nature of) the body in the body in
regard to himself and in regard to others, 

or
he dwells contemplating the nature of origination in the body, 

or
he dwells contemplating the nature of dissolution in the body, 

or
he dwells contemplating the nature of origination and
dissolution in the body, 

or
else mindfulness that “there is a body” is
established in him just as far as (is necessary for) a full
measure of knowledge and a full measure of mindfulness, and he
dwells independent, and without being attached to anything in
the world.
_______
In this
way, monks, a monk dwells contemplating (the nature of) the body
in the body.
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Again,
a monk contemplates the body as body:
-
when entering and exiting - when bending and stretching
 -when bowing -when looking up - thinking maturely -
skillfully wearing a monk's robe and holding a bowl -
walking - standing - sitting - lying - sleeping
 - waking - speaking - and silence all know
exactly. 

 

In
this way a monk contemplates the body as body internally,or he
contemplates the body as body externally. 

He
sets up mindfulness in the body and is endowed with knowledge,
vision, understanding, and penetration. 

This is
how a monk contemplates the body as body. 

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Again,
bhikkhus contemplate the body as the body; When evil and
unwholesome thoughts arise, a monk controls, abandons,
eradicates, and stops them by recollecting wholesome dharmas. 

It
is just as a carpenter or a carpenter’s apprentice might
apply an inked string to a piece of wood [to mark a straight
line] and then cut the wood with a sharp adze to make it
straight. 

In the
same way, when evil unwholesome thoughts arise, a monk controls,
abandons, eradicates, and stops them by recollecting wholesome
dharmas. Such bhikkhus, contemplating the body on the
internal body; contemplating the body on the external body;
build mindfulness on the body, have knowledge, have views, have
wisdom, have attainment. This is called a bhikkhu contemplating
the body as a body.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Again,
a monk contemplates the body as body. 

With
teeth clenched and tongue pressed against his palate, a monk
uses the will-power of his own mind to control his mind, to
control, abandon, eradicate, and stop evil thoughts. It
is just as two strong men might seize a weaker man and shoving
him this way and that, they beat him up as they wish. 

In
the same way, with teeth clenched and tongue pressed against his
palate, a monk uses the will-power of his own mind to control
his mind, to control, abandon, eradicate, and stop evil
thoughts. 

In this
way a monk contemplates the body as body internally [or] he
contemplates the body as body externally. He sets up mindfulness
in the body and is endowed with knowledge, vision,
understanding, and penetration. This is how a monk contemplates
the body as body. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Again,
a monk contemplates the body as body: 

-
He is mindful of breathing in and knows he is breathing in
mindfully; - he is mindful of breathing out and knows he is
breathing out mindfully. - Whenbreathing in long, he
knows he is breathing in long; - whenbreathing out long, he
knows he is breathing out long. - Whenbreathing in short, he
knows he is breathing in short; -whenbreathing out short, he
knows he is breathing out short.
-
He trains in experiencingthe whole body when breathing in; -
he trains in experiencingthe whole body when breathing out. -
He trains in calming bodily activities when breathing in; -
he trains in calming bodily activities when breathing out.
 

In this
way a monk contemplates the body as body internally [or] he
contemplates the body as body externally. He sets up mindfulness
in the body and is endowed with knowledge, vision,
understanding, and penetration. This is how a monk contemplates
the body as body. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Again,
a monk contemplates the body as body. 

A
monk completely drenches and pervades his body from within with
rapture and pleasure born of seclusion, so that there is no
part that is not pervaded by rapture and pleasure born of
seclusion.
It
is just as a bath attendant, having ﬁlled a vessel with
bathing powder, might mix it with water and knead it so that no
part of [the powder] is not completely drenched and pervaded
with water. 

In
the same way, a monk completely drenches and pervades his body
from within with rapture and pleasure born of seclusion, so
that there is no part [of his body] that is not pervaded by
rapture and pleasure born of seclusion. 

In this
way a monk contemplates the body as body internally [or] he
contemplates the body as body externally. He sets up mindfulness
in the body and is endowed with knowledge, vision,
understanding, and penetration. This is [how] a monk
contemplates the body as body. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Again,
a monk contemplates the body as body. 

The
monk completely drenches and pervades his body from within with
rapture and pleasure born of concentration [experienced in the
second absorption], so that there is no part [of his body] that
is not pervaded by rapture and pleasure born of concentration.


It
is just like a mountain spring that is full and overﬂowing
with clear, clean water so that water coming from any of the
four directions cannot enter it, with springwater welling up
from the bottom on its own, ﬂowing out and ﬂooding
the surroundings, completely drenching and pervading every part
of the mountain. 

In
the same way, a monk completely drenches and pervades his body
from within with rapture and pleasure born of concentration so
that there is no part [of his body] that is not pervaded by
rapture and pleasure born of concentration. 

In this
way a monk contemplates the body as body internally [or] he
contemplates the body as body externally. He sets up mindfulness
in the body and is endowed with knowledge, vision,
understanding, and penetration. This is [how] a monk
contemplates the body as body. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Again,
a monk contemplates the body as body. 

The
monk completely drenches and pervades his body from within with
pleasure born of the absence of rapture [experienced in the
third absorption], so that there is no part [of his body] that
is not pervaded by pleasure born of the absence of rapture. 

It
is just as a blue, red, or white lotus that is born in the water
and has come to full growth in the water, remains submerged in
the water with every part of its roots, stem, ﬂower, and
leaves completely drenched and pervaded [by it], with no part
that is not pervaded by [the water]. 

In
the same way, a monk completely drenches and pervades his body
from within with pleasure born of the absence of rapture so that
there is no part [of his body] that is not pervaded by pleasure
born of the absence of rapture. 

 In this
way a monk contemplates the body as body internally [or] he
contemplates the body as body externally. He sets up mindfulness
in the body and is endowed with knowledge, vision,
understanding, and penetration. This is [how] a monk
contemplates the body as body. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Again,
a monk contemplates the body as body. 

The
monk mentally resolves to dwell having accomplished a complete
pervasion of his body from within with mental purity
[experienced in the fourth absorption], so that there is no part
[of his body] that is not pervaded by mental purity. 

It
is just as a person might cover himself from head to foot with a
cloth measuring seven or eight units, so that every part of his
body is covered. 

In
the same way, a monk completely pervades his body from within
with mental purity [experienced in the fourth absorption], so
that there is no part [of his body] that is not pervaded by
mental purity. 

In this
way a monk contemplates the body as body internally [or] he
contemplates the body as body externally. He sets up mindfulness
in the body and is endowed with knowledge, vision,
understanding, and penetration. This is [how] a monk
contemplates the body as body. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Again,
a monk contemplates the body as body. 

The
monk is mindful of the perception of light (ālokasaññā),
properly taking hold of it, properly retaining it, and
recollecting it properly with mindfulness, [so that] what is
behind is like what is in front, what is in front is like what
is behind, night is like day, day is like night, what is above
is like what is below, and what is below is like what is above. 

In
this way, he develops an undistorted and undeﬁled state
of mind that is bright and clear, a state of mind 

In this
way a monk contemplates the body as body internally [or] he
contemplates the body as body externally. He sets up mindfulness
of the body and is endowed with knowledge, vision,
understanding, and penetration. This is [how] a monk
contemplates the body as body. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Again,
a monk contemplates the body as body. 

The
monk properly grasps reviewing sign, recollecting it properly
with mindfulness. It is just as someone who is seated might
contemplate another person who is lying down, or while lying
down might contemplate someone who is seated.583b 

In
the same way, a monk properly grasps the reviewing sign,
recollecting it properly with mindfulness. 

In this
way a monk contemplates the body as body internally [or] he
contemplates the body as body externally. He establishes
mindfulness in the body and is endowed with knowledge, vision,
understanding, and penetration. This is [how] a monk
contemplates the body as body. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
Perception
of foulness Kāyānupassanā- paṭikūlamanasikārapabba


</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
Perception
of foulness Kāyānupassanā- paṭikūlamanasikārapabba


</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Perception
of foulness Kāyānupassanā- paṭikūlamanasikārapabba


</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Perception
of foulness Kāyānupassanā- paṭikūlamanasikārapabba


</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
Perception
of foulness Kāyānupassanā- paṭikūlamanasikārapabba


</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
Dwell
contemplating the body up from the sole, down from the hair on
the top, and surrounded by the skin as full of various
impurities.
There
are in this body, head-hair, body-hair, nails, teeth, skin,
flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, lower intestines, bowels, stomach, excreta, bile,
phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva,
snot, oil of joints, and urine.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
Dwell
contemplating the body up from the sole, down from the hair on
the top, and surrounded by the skin as full of various
impurities.
There
are in this body, head-hair, body-hair, nails, teeth, skin,
flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, lower intestines, bowels, stomach, excreta, bile,
phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva,
snot, oil of joints, and urine.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Moreover,
monks, a monk in regard to this very body—from the sole of
the feet upwards, from the hair of the head down, bounded by the
skin, and full of manifold impurities—reflects (thus):
“There
are in this body:
hairs
of the head, body hairs, nails, teeth, skin,
flesh,
sinews, bones, bone-marrow, kidneys,
heart,
liver, pleura, spleen, lungs,
intestines,
mesentery, undigested food, excrement,
bile,
phlegm, pus, blood, sweat, fat,
tears,
grease, spit, mucus, synovial fluid, urine.”
Just
as though, monks, there were a bag open at both ends, full of
various kinds of grain, such as: hill rice, white rice, mung
beans, kidney beans, sesame seeds, chickpeas; and a man with
good vision having opened it were to reflect (thus): “This
is hill rice, this is white rice, these are mung beans, these
are sesame seeds, these are chickpeas”; even so, monks, a
monk in regard to this very body—from the sole of the feet
upwards, from the hair of the head down, bounded by the skin,
and full of manifold impurities—reflects (thus):

“There
are in this body, (repeat as above, till urine).
_______
 

CHORUS:
Thus
he dwells contemplating (the nature of) the body in the body in
regard to himself, 

or
he dwells contemplating (the nature of) the body in the body in
regard to others, ...
Etc.
(see above).
_______
In this
way, monks, a monk dwells contemplating (the nature of) the body
in the body.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Again,
a monk contemplates the body as body. A monk contemplates this
body from head to foot, according to its position and according
to its attractive and repulsive [qualities], as full of various
kinds of impurities, [reﬂecting]: “Within this
body of mine there is head hair, body hair, nails, teeth, rough
and smooth epidermis, skin, ﬂesh, sinews, bones, heart,
kidneys, liver, lungs, large intestine, small intestine, spleen,
stomach, feces, brain and brain stem, tears, sweat, mucus,
saliva, pus, blood, fat, marrow, phlegm, bile, and urine.”


It
is just as a person endowed with eyesight, on seeing a vessel
full of various seeds, might clearly distinguish them all,
identifying them as rice seeds, millet seeds, turnip seeds, or
mustard seeds. 

In
the same way, a monk contemplates this body from head to foot,
according to its position and according to its attractive and
repulsive [qualities], as full of various kinds of impurities,
[reﬂecting]: “Within this body of mine there is
head hair, body hair, nails, teeth, rough and smooth epidermis,
skin, ﬂesh, sinews, bones, heart, kidneys, liver, lungs,
large intestine, small intestine, spleen, stomach, feces, brain
and brain stem, tears, sweat, mucus, saliva, pus, blood, fat,
marrow, phlegm, bile, and urine.” 

In this
way a monk contemplates the body as body internally [or] he
contemplates the body as body externally. He sets up mindfulness
of the body and is endowed with knowledge, vision,
understanding, and penetration. This is [how] a monk
contemplates the body as body. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
“In
this case, the practitioner meditates on the body as a body and
according to its functions. When he examines it from head to
toes or from toes to head, he sees that it is composed of impure
constituents, and he is unable to be attached to it. He observes
that this body has hair of the head and hair of the body, nails,
teeth, skin, flesh, sinews, bones, marrow, sweat, pus, stomach,
small intestine, large intestine, heart, liver, spleen, kidneys.
He observes and recognizes urine, excrement, tears, saliva,
blood vessels, grease, and observing and knowing them all, he is
unattached and regrets nothing. This is the way the practitioner
observes the body in order to realize peace and joy and be able
to end unwholesome thoughts and remove anxiety and sorrow.
</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
CHORUS
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
The
analysis of the 4 elements Kāyānupassanā- dhātumanasikārapabba


</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
The
analysis of the 4 elements Kāyānupassanā- dhātumanasikārapabba


</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
The
analysis of the 4 elements Kāyānupassanā- dhātumanasikārapabba


</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
The
analysis of the 4 elements Kāyānupassanā- dhātumanasikārapabba


</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
The
analysis of the 4 elements Kāyānupassanā- dhātumanasikārapabba


</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
Dwell
contemplating the body as elements of earth, water, fire, and
air. ("In this body there is the earth property, the liquid
property, etc")
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
Dwell
contemplating the body as elements of earth, water, fire, and
air. ("In this body there is the earth property, the
liquid property, etc")
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Moreover,
monks, a monk, in regard to this very body, however placed,
however disposed, reflects by way of the elements:
“There
are in this body, the earth element, the water element, the fire
element, the wind element.”
Just
as though, monks, a clever butcher, or a butcher’s
apprentice, after slaughtering a cow, were sitting down at a
crossroads after dividing it into portions; even so, monks, a
monk in regard to this very body, however placed, however
disposed, reflects by way of the elements:
“There
are in this body, the earth element, the water element, the fire
element, the wind element.”
_______
CHORUS:
Thus
he dwells contemplating (the nature of) the body in the body in
regard to himself, 

or
he dwells contemplating (the nature of) the body in the body in
regard to others, 

Etc.
(see above).
_______
In this
way, monks, a monk dwells contemplating (the nature of) the body
in the body.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Again,
a monk contemplates the body as body. A monk contemplates the
body [as made up of] elements: “Within this body of mine
there is the earth element, the water element, the ﬁre
element, the wind element, the space element, and the
consciousness element.” 

It
is just as a butcher, having slaughtered and skinned a cow,
might divide it into six parts and spread them on the ground [to
display them for sale]. In the same way a monk contemplates the
body [as made up of] elements: “Within this body of mine
there is the earth element, the water element, the ﬁre
element, the wind element, the space element, and the
consciousness element.” 

In this
way a monk contemplates the body as body internally [or] he
contemplates the body as body externally. He sets up mindfulness
of the body and is endowed with knowledge, vision,
understanding, and penetration. This is [how] a monk
contemplates the body as body. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
“Further
the practitioner meditates on this body in order to see the Four
Elements of earth, water, fire, and air, and he distinguishes
these Four Elements. Just like a skillful butcher or his
apprentice might lay out the different parts of a slaughtered
cow and distinguish the leg, heart, torso, and head, the
practitioner observing his own body distinguishes the Four
Elements just as clearly, seeing that this is earth, this is
fire, and this is air. Thus the practitioner meditates on the
body in the body in order to end attachment.
</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
CHORUS
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
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“Further,
bhikkhus, one should observe this body as having many openings
from which many impure substances flow. Just as we look at
bamboo or reeds and see the joints in the canes, so the
practitioner observes the body with many openings from which
impure substances flow.
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The
nine charnel ground
contemplations Kāyānupassanā-navasivathikapabba


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The
nine charnel ground
contemplations Kāyānupassanā-navasivathikapabba


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<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
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The
nine charnel ground
contemplations Kāyānupassanā-navasivathikapabba
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
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The
nine charnel ground
contemplations Kāyānupassanā-navasivathikapabba
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The
nine charnel ground
contemplations Kāyānupassanā-navasivathikapabba


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Reflect
as if you were to see a corpse cast away in a charnel
ground, picked at by crows, vultures, & hawks, by dogs,
hyenas, & various other creatures... a skeleton smeared with
flesh & blood, connected with tendons... a fleshless
skeleton smeared with blood, connected with tendons... a
skeleton without flesh or blood, connected with tendons... bones
detached from their tendons, scattered in all directions —
here a hand bone, there a foot bone, here a shin bone, there a
thigh bone, here a hip bone, there a back bone, here a rib,
there a breast bone, here a shoulder bone, there a neck bone,
here a jaw bone, there a tooth, here a skull... the bones
whitened, somewhat like the color of shells... piled up, more
than a year old... decomposed into a powder: 

Apply
it to your very body: “This body, too: Such is its
nature, such is its future, such its unavoidable fate.”
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</TD>
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Reflect
as if you were to see a corpse cast away in a charnel
ground, picked at by crows, vultures, & hawks, by dogs,
hyenas, & various other creatures... a skeleton smeared with
flesh & blood, connected with tendons... a fleshless
skeleton smeared with blood, connected with tendons... a
skeleton without flesh or blood, connected with tendons... bones
detached from their tendons, scattered in all directions —
here a hand bone, there a foot bone, here a shin bone, there a
thigh bone, here a hip bone, there a back bone, here a rib,
there a breast bone, here a shoulder bone, there a neck bone,
here a jaw bone, there a tooth, here a skull... the bones
whitened, somewhat like the color of shells... piled up, more
than a year old... decomposed into a powder: 

Apply
it to your very body: “This body, too: Such is its
nature, such is its future, such its unavoidable fate.”
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::::::::::::::::::::::::::::::::::::::::::::::: The
First Charnel
Ground :::::::::::::::::::::::::::::::::::::::::::::::
Moreover,
monks, it’s as if a monk might see a body thrown into a
charnel ground, dead for one day, or dead for two days, or dead
for three days, bloated, discoloured, having become quite
rotten. He then compares it with his very own body (thinking):
“This body also has such a nature, has such a
constitution, has not gone beyond this.”
CHORUS: Thus
he dwells contemplating (the nature of) the body in the body in
regard to himself, or he dwells contemplating (the nature of)
the body in the body in regard to others, … Etc. (see
above).
In
this way, monks, a monk dwells contemplating (the nature of) the
body in the body.
::::::::::::::::::::::::::::::::::::::::::::::: The
Second Charnel
Ground :::::::::::::::::::::::::::::::::::::::::::::::
Moreover,
monks, it’s as if a monk might see a body thrown into a
charnel ground, being eaten by crows, or being eaten by hawks,
or being eaten by vultures, or being eaten by dogs, or being
eaten by jackals, or being eaten by various kinds of worms. He
then compares it with his very own body (thinking):
“This
body also has such a nature, has such a constitution, has not
gone beyond this.”
CHORUS: Thus
he dwells contemplating (the nature of) the body in the body in
regard to himself, or he dwells contemplating (the nature of)
the body in the body in regard to others, … Etc. (see
above).
In
this way, monks, a monk dwells contemplating (the nature of) the
body in the body.
::::::::::::::::::::::::::::::::::::::::::::::: The
Third Charnel
Ground :::::::::::::::::::::::::::::::::::::::::::::::
Moreover,
monks, it’s as if a monk might see a body thrown into a
charnel ground, a skeleton, with flesh and blood, bound together
by tendons. He then compares it with his very own body
(thinking): “This body also has such a nature, has such a
constitution, has not gone beyond this.”
CHORUS
::::::::::::::::::::::::::::::::::::::::::::::: The
Fourth Charnel
Ground :::::::::::::::::::::::::::::::::::::::::::::::
Moreover,
monks, it’s as if a monk might see a body thrown into a
charnel ground, a skeleton, without flesh, smeared with blood,
bound together by tendons. He then compares it with his very own
body (thinking):
“This
body also has such a nature, has such a constitution, has not
gone beyond this.”
CHORUS
::::::::::::::::::::::::::::::::::::::::::::::: The
Fifth Charnel
Ground :::::::::::::::::::::::::::::::::::::::::::::::
Moreover,
monks, it’s as if a monk might see a body thrown into a
charnel ground, a skeleton, no longer having flesh and blood,
bound together by tendons. He then compares it with his very own
body (thinking):
“This
body also has such a nature, has such a constitution, has not
gone beyond this.”
CHORUS
::::::::::::::::::::::::::::::::::::::::::::::: The
Sixth Charnel
Ground :::::::::::::::::::::::::::::::::::::::::::::::
Moreover,
monks, it’s as if a monk might see a body thrown into a
charnel ground, with bones no longer bound together, scattered
in all directions, with a hand-bone here, with a foot-bone
there, with a knee-bone here, with a thigh-bone there, with a
hip-bone here, with a bone of the back there, with the skull
here. He then compares it with his very own body (thinking):
“This
body also has such a nature, has such a constitution, has not
gone beyond this.”
CHORUS
::::::::::::::::::::::::::::::::::::::::::::::: The
Seventh Charnel
Ground :::::::::::::::::::::::::::::::::::::::::::::::
Moreover,
monks, it’s as if a monk might see a body thrown into a
charnel ground, having white bones, like the colour of a conch.
He then compares it with his very own body (thinking):
“This
body also has such a nature, has such a constitution, has not
gone beyond this.”
CHORUS 

::::::::::::::::::::::::::::::::::::::::::::::: The
Eighth Charnel
Ground :::::::::::::::::::::::::::::::::::::::::::::::
Moreover,
monks, it’s as if a monk might see a body thrown into a
charnel ground, a heap of bones more than a year old. He then
compares it with his very own body (thinking):
“This
body also has such a nature, has such a constitution, has not
gone beyond this.”
CHORUS
::::::::::::::::::::::::::::::::::::::::::::::: The
Ninth Charnel
Ground :::::::::::::::::::::::::::::::::::::::::::::::
Moreover,
monks, it’s as if a monk might see a body thrown into a
charnel ground, rotten bones that have become like powder. He
then compares it with his very own body (thinking):
“This
body also has such a nature, has such a constitution, has not
gone beyond this.”
CHORUS
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Again,
a monk contemplates the body as body. A monk contemplates a
corpse that has been dead for one, two, or up to six or seven
days, which is being pecked at by crows, devoured by jackals and
wolves, burned by ﬁre, or buried in the earth, or that is
completely rotten and decomposed. 


Seeing
this, he compares himself to it: “This present body of
mine is also like this. It is of the same nature and in the end
cannot escape [this fate].” 

----
Again,
a monk contemplates the body as body. Just as he has formerly
seen [a corpse] in a charnel ground, [so] the monk [recollects]
a carcass of bluish color, decomposed and half eaten [by
animals], the bones lying on the ground still connected
together. Seeing this, he compares himself 

to
it: “This present body of mine is also like this. It is of
the same nature and in the end cannot escape [this fate].”
----

Again, a
monk contemplates the body as body. Just as he has formerly seen
[a skeleton] in a charnel ground, [so] a monk [recollects it]
without skin, ﬂesh, or blood, held together only by
sinews. Seeing it, he compares himself to it: “This
present body of mine is also like this. It is of the same nature
and in the end cannot escape [this fate].” 

----
Again,
a monk contemplates the body as body. Just as he has formerly
seen [bones] in a charnel ground, [so] a monk [recollects]
disconnected bones that have been scattered in all directions:
foot bones, shin bones, thigh bones, a hip bone, vertebrae,
shoulder bones, neck bones, and a skull, all in different
places. Seeing this, he compares himself to it: “This
present body of mine is also like this. It is of the same nature
and in the end cannot escape [this fate].” 

----
Again,
a monk contemplates the body as body. Just as he has formerly
seen [bones] in a charnel ground, [so] a monk [recollects] bones
that are white like shells, or bluish like the color of a
pigeon, or red as if smeared with blood, rotting and
decomposing, crumbling to dust. Seeing this, he compares
himself to it: “This present body of mine is also like
this. It is of the same nature and in the end cannot escape
[this fate].” 

----
In
this way a monk contemplates the body as body internally [or] he
contemplates the body as body externally. He sets up mindfulness
of the body and is endowed with knowledge, vision,
understanding, and penetration. This is [how] a monk
contemplates the body as body. 

If
a monk or nun contemplates the body in this way for even a short
time, then this is what is meant by the establishment of
mindfulness by contemplating the body as body. 

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“Further,
bhikkhus, the practitioner meditates on the corpse of one who
has died one day ago or one week ago. It is distended, fetid,
and impure. Then he meditates on his own body and sees that his
own body is no different. This very body of his will not be able
to escape death. The practitioner observes this corpse being
spread out and pecked at by vultures, being discovered and
gnawed at by all sorts of wild creatures like tigers, panthers,
and wolves, and then comes back to observing his own body and
sees that it is no different. ‘This very body of mine will
not be able to escape that condition.’ This is how the
practitioner meditates on the body to realize peace and joy.
A
year-old corpse
“Further,
bhikkhus, the practitioner visualizes a corpse, which has lain
on the ground for a year. It is half-eaten, fetid, and impure.
Then he comes back to meditating on his own body and sees that
his own body is no different. ‘This very body of mine will
not be able to escape that condition.’ This is how the
practitioner meditates on the body.
Blood-stained
bones
“Further,
bhikkhus, the practitioner visualizes the corpse from which the
skin and flesh has shriveled away. All that is left are the
bones stained with blood. Then he comes back to meditating on
his own body and sees that his own body is no different. ‘This
very body of mine will not be able to escape that condition.’
This is how the practitioner meditates on the body.
Skeleton
“Further,
bhikkhus, the practitioner visualizes a skeleton, which is just
bones held together by some ligaments. Then he comes back to
meditating on his own body and sees that his own body is no
different. ‘This very body of mine will not be able to
escape that condition.’ This is how the practitioner
meditates on the body.
Scattered
bones
“Further,
bhikkhus, the practitioner visualizes a corpse which has become
a collection of scattered bones, all in different places: the
hand bone, leg bone, ribs, shoulder blades, spinal column, knee
cap, and skull. Then he comes back to meditating on his own body
and see that his own body is no different. ‘This very body
of mine will not be able to escape that condition.’ His
body will also decay in the way. This is how the practitioner
meditates on the body in order to realize peace and joy.
White
bones
“Further,
bhikkhus, the practitioner visualizes a corpse which has become
a collection of bones bleached like shells. Then he comes back
to meditating on his own body and see that his own body is no
different. ‘This very body of mine will not be able to
escape that condition.’ His body will also decay in that
way. This is how the practitioner meditates on the body.
Old
bones
“Further,
bhikkhus, the practitioner visualizes a corpse which has become
a collection of yellowing bones, to which there is nothing worth
being attached, or bones that have become the color of ash and
are no longer distinguishable from the earth. Thus the
practitioner meditates on his own body, abandoning unwholesome
thoughts and removing sorrow and anxiety, observing. ‘This
body is impermanent, it is something which decomposes.’ A
practitioner who observes himself like this outside the body and
inside the body and outside and inside the body together
understands that there is nothing, which is eternal.
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The
four Jhanas
 

Six
higher knowledges (If
you turn your mind to them)
+
Ten
benefits
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The
four Jhanas
 

Note:
These occurs after the contemplation of the dharmas below.
 

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FEELINGS
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FEELINGS
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FEELINGS
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FEELINGS
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FEELINGS
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FEELINGS
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-
breathing long, he discerns, 'I am breathing long'.
-
breathing short, he discerns, 'I am breathing short'.
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-
trains himself to breathe in... &... out sensitive to
rapture
-
trains himself to breathe in... &... out sensitive to
pleasure;
-
trains himself to breathe in... &... out sensitive to mental
processes;
-
trains himself to breathe in... &... out calming mental
processes:
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On
that occasion the monk remains focused on (abide in)
feelings
in
& of themselves — ardent, alert, & mindful —
putting aside greed & distress with reference to the world.
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Feeling
a:
-
pleasant feeling 

-
unpleasant feeling 

-
neither unpleasant nor pleasant feeling
 

Discern,
I feel:
-
a pleasant, unpleasant, neither unpleasant nor pleasant feeling"
-
pleasant material , unpleasant, neither unpleasant nor pleasant
(carnal) feeling
-
pleasant material , unpleasant, neither unpleasant nor pleasant
immaterial feeling
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Here,
monks, a monk when experiencing a pleasant feeling; knows “I
experience a pleasant feeling”; or,
 when
experiencing an unpleasant feeling; he knows “I experience
an unpleasant feeling”; or, 

when
experiencing a neither-unpleasant-nor-pleasant feeling he knows
“I experience a neither-unpleasant-nor-pleasant feeling”.
 

Or,
when experiencing a sensual pleasant feeling he knows “I
experience a sensual pleasant feeling”; or,
when
experiencing a spiritual pleasant feeling; he knows “I
experience a spiritual pleasant feeling”; or, 

when
experiencing a sensual unpleasant feeling he knows “I
experience a sensual unpleasant feeling”; or, 

when
experiencing a spiritual unpleasant feeling; he knows “I
experience a spiritual unpleasant feeling”; or, 

when
experiencing a sensual neither-unpleasant-nor-pleasant feeling
he knows “I experience a sensual
neither-unpleasant-nor-pleasant feeling”; or,
 when
experiencing a spiritual neither-unpleasant-nor-pleasant feeling
he knows “I experience a spiritual
neither-unpleasant-nor-pleasant feeling”.
_____
Thus
he dwells contemplating (the nature of) feelings in feelings in
regard to himself, 

or
he dwells contemplating (the nature of) feelings in feelings in
regard to others, 

or
he dwells contemplating (the nature of) feelings in feelings in
regard to himself and in regard to others, 

or
he dwells contemplating the nature of origination in the
feelings, 

or
he dwells contemplating the nature of dissolution in the
feelings, 

or
he dwells contemplating the nature of origination and
dissolution in the feelings, 

or
else mindfulness that “there are feelings” is
established in him just as far as (is necessary for) a full
measure of knowledge and a full measure of mindfulness, and he
dwells independent, and without being attached to anything in
the world.
 

In this
way, monks, a monk dwells contemplating (the nature of) feelings
in feelings.
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When
experiencing a pleasant feeling, a monk knows he is experiencing
a pleasant feeling; 

when
experiencing a painful feeling, he knows he is experiencing a
painful feeling; 

when
experiencing a neutral feeling, he knows he is experiencing a
neutral feeling; 

when
experiencing a pleasant bodily feeling, he knows he is
experiencing a pleasant bodily [feeling], 

[when
experiencing] a painful bodily [feeling], . . . 

a
neutral bodily [feeling], . . . 

a
pleasant mental [feeling], . . . 

a
painful mental [feeling] . . . 

a
neutral mental [feeling], . . . 

a
pleasant worldly [feeling], . . . 

a
painful worldly [feeling], . . . 

a
neutral worldly [feeling], . . . 

a
pleasant unworldly [feeling], . . . 

a
painful unworldly [feeling], . . . 

a
neutral unworldly [feeling], . . . 

a
pleasant [feeling related to] sensuality, . . . 

a
painful [feeling related to] sensuality, . . . 

a
neutral [feeling related to] sensuality, . . . 

a
pleasant [feeling not related to] sensuality, . . . 

a
painful [feeling not related to] sensuality . . . ; 

when
[experiencing] a neutral [feeling not related to]
sensuality, he knows he is experiencing a neutral feeling not
related to sensuality.
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“When
the practitioner has a pleasant feeling, he knows that he has a
pleasant feeling. 

When
he has a painful feeling, he knows that he has a painful
feeling.
 When
his feelings are neutral, he knows that his feelings are
neutral.
 When
he has a pleasant, painful, or neutral feeling with a material
basis, he knows that he has a pleasant, painful, or neutral
feeling with a material basis. 

When
he has a pleasant, painful, or neutral feeling with a
non-material basis, he knows he has a pleasant, painful, or
neutral feeling with a non-material basis. 

This
is how the practitioner meditates on the feelings in the
feelings by his own insight.
----
“Further,
bhikkhus, when the practitioner has a pleasant feeling, then
there is not a painful feeling, and the practitioner knows there
is a pleasant feeling. 

When
there is a painful feeling, then there is not a pleasant
feeling, and the practitioner knows that there is a painful
feeling. 

When
there is a neutral feeling, then there is neither a pleasant
feeling nor a painful feeling, and the practitioner is aware
that the feeling is neither pleasant nor painful. 

---
The
practitioner is aware of the arising of all dharmas and the
disappearance of all dharmas in such a way that, by his own
insight, he realizes peace and joy. 

As
feelings arise, the practitioner recognizes and is aware of them
and their roots, and he is not dependent on them and does not
give rise to feelings of attachment to the world. At that
time there is no fear, and having no fear, he liberates himself
forever from illusion and realizes nirvāṇa. Birth and
death are no longer. The holy life has been lived. What needs to
be done has been done. There will be no more rebirths. He
understands this directly.
 This
is how the practitioner is aware of the fellings in the feelings
to end dispersed thinking and remove sorrow and anxiety. 

Such is
the meditation on the inside of the feelings and the outside of
the feelings.
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CHORUS:
Dwell
contemplating the feeling internally or/and externally. Or Dwell
contemplating the arising or/and fading of phenomena with regard
to the feeling,
Or
else, he maintains the mindfulness that “There is a
feeling, merely for (the sake of) knowing and awareness.
Dwell
not supported on anything in the world.
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In
this way a monk contemplates feelings as feelings internally
[or] he contemplates feelings as feelings externally. 

He
sets up mindfulness of feelings and is endowed with knowledge,
vision, understanding, and penetration. 

This
is [how] a monk contemplates feelings as feelings. 

If a
monk or nun contemplates feelings in this way for even a short
time, then this is what is meant by the establishment of
mindfulness by contemplating feelings as feelings. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
MIND
 (citta)
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
MIND
 (citta)
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
MIND
 (citta)
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
MIND
 (citta)
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
MIND
 (citta)
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
MIND
 (citta)
</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
-
breathing long, he discerns, 'I am breathing long'.
-
breathing short, he discerns, 'I am breathing short'.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
-
trains himself to breathe in... &... out sensitive to the
mind;
-
trains himself to breathe in... &... out satisfying the
mind;
-
trains himself to breathe in... &... out steadying the mind;
-
trains himself to breathe in... &... out releasing the mind:
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
On
that occasion the monk remains focused on the mind
in
& of itself — ardent, alert, & mindful —
putting aside greed & distress with reference to the world.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
With
a:
lustful
(sarāga) mind discern "It is a lustful mind."
non-lustful
(vītarāga) mind discern "It is a non-lustful
mind."
 

idem
with:
angry
(hateful-sadosa) mind non-angry (vītadosa) mind
deluded
(samoha) mind non-deluded (vitamoha) mind
distracted
(vikkhitta) mind constricted (saṅkhitta) mind
developed
(mahaggata) mind undeveloped (amahaggata) mind
unsurpassed
(anuttara) mind surpassed (sauttara) mind
concentrated
(samāhita) mind unconcentrated (asamāhita) mind
released
(vimutta) mind unreleased (avimutta) mind
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Here,
monks, a monk 

when
a mind has passion knows “the mind has passion”, or 

when
a mind is without passion he knows “the mind is without
passion”; or
 when
a mind has hate he knows “the mind has hate”, or 

when
a mind is without hate he knows “the mind is without
hate”; or 

when
a mind has delusion he knows “the mind has delusion”,
or 

when
a mind is without delusion he knows “the mind is without
delusion”; or 

when
a mind is collected he knows “the mind is collected”,
or 

when
a mind is scattered he knows “the mind is scattered”;
or 

when
a mind has become very great he knows “the mind has become
very great”, or 

when
a mind has not become very great he knows “the mind has
not become very great”; or 

when
a mind is surpassable he knows “the mind is surpassable”,
or 

when
a mind is unsurpassable he knows “the mind is
unsurpassable”; or 

when
a mind is concentrated he knows “the mind is
concentrated”, or 

when
a mind is not concentrated he knows “the mind is not
concentrated”; or
 when
a mind is liberated he knows “the mind is liberated”,
or 


when a mind
is not liberated he knows “the mind is not liberated”.
_______
CHORUS:
Thus
he dwells contemplating (the nature of) the mind in the mind in
regard to himself, or 

he
dwells contemplating (the nature of) the mind in the mind in
regard to others, or 

he
dwells contemplating (the nature of) the mind in the mind in
regard to himself and in regard to others, or 

he
dwells contemplating the nature of origination in the mind, or
he dwells contemplating the nature of dissolution in the mind,
or 

he
dwells contemplating the nature of origination and dissolution
in the mind, 

 

or
else mindfulness that “there is a mind” is
established in him just as far as (is necessary for) a full
measure of knowledge and a full measure of mindfulness, and he
dwells independent, and without being attached to anything in
the world.
 

In this
way, monks, a monk dwells contemplating the (the nature of) the
mind in the mind.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
A
monk knows, as it really is, a state of mind with desire to be a
state of mind with desire; 

he
knows, as it really is, a state of mind without desire to be a
state of mind without desire; 

[he
knows, as it really is, a state of mind] with hatred, . . . 

[a
state of mind] without hatred, . . . 

[a
state of mind] with delusion, . . . 

[a
state of mind] without delusion, . . . 

a
deﬁled [state of mind], . . . 

an
undeﬁled [state of mind], . . . 

a
contracted [state of mind], . . . 

a
distracted [state of mind], . . . 

an
inferior [state of mind], . . . 

a
superior [state of mind], . . . 

a
narrow [state of mind], . . . 

a
broad [state of mind], . . . 

a
developed [state of mind], . . . 

an
undeveloped [state of mind], . . . 

a
concentrated [state of mind], . . . 

an
unconcentrated [state of mind] . . . ; 

he
knows, as it really is, an unliberated [state of mind] to be an
unliberated state of mind; 

he
knows, as it really is, a liberated [state of mind] to be a
liberated [state of mind].
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
When
the practitioner has desire in his mind, he knows that he has
desire in his mind. When he does not have desire, he knows
that he does not have desire.
When
he has hatred in his mind, he knows that he has hatred in his
mind. When he does not have hatred, he knows that he does
not have hatred. 

When
he has confusion in his mind, he knows that he has confusion in
his mind. When he does not have confusion, he knows that he
does not have confusion. 

When
he has carving in his mind, he knows that he has craving in his
mind. When he does not have craving, he knows that he does
not have craving. 

When
there is mastery of his mind, he knows that there is mastery of
his mind. When there is no mastery, he knows there is no
mastery. 

When
there is dispersion, he knows that there is dispersion. When
there is no dispersion, he knows that there is no dispersion.
 When
there is inattention, he knows that there is inattention. When
there is no inattention, he knows that there is no inattention. 

When
there is universality, he knows that there is universality.
 When there is no universality, he knows that there is no
universality.
 When
there is extensiveness, he knows that there is
extensiveness. When there is not extensiveness, he knows that
there is not extensiveness. 

When
there is bound-Lessons, he knows that there is boundlessness.
 When there is not boundlessness, he knows that there is not
boundlessness. 

When
there is concentration, he knows that there is concentration.
 When there is no concentration, he knows that there is no
concentration. 

When
he has not yet realized liberation, he knows that he has not yet
realized liberation. When he has realized liberation, he
knows that he has realized liberation.
“This
is how the practitioner is mindful of the mind in the mind 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
CHORUS:
Dwell
contemplating a mind (citta) among minds internally or/and
externally. Or Dwell contemplating the arising or/and
fading) of phenomena with regard to the mind internally or/and
externally.
Or
else, he maintains the mindfulness that “There is a
mind, merely for (the sake of) knowing and awareness 

Dwell
not supported on anything in the world.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
In
this way a monk contemplates states of mind as states of mind
internally [or] he contemplates states of mind as states of mind
externally.
He
sets up mindfulness of states of mind and is endowed with
knowledge, vision, understanding, and penetration. 

This
is [how] a monk contemplates states of mind as states of mind. 

If a
monk or nun contemplates states of mind in this way for even a
short time, then this is what is meant by the establishment of
mindfulness by contemplating states of mind as states of mind. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
PHENOMENA (Dhamma)
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
PHENOMENA (Dhamma)
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
PHENOMENA (Dhamma)
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
PHENOMENA (Dhamma)
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
PHENOMENA (Dhamma)
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
PHENOMENA (Dhamma)
</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
-
breathing long, he discerns, 'I am breathing long'.
-
breathing short, he discerns, 'I am breathing short'.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
-
trains himself to breathe in... &... out focusing on
(contemplating) inconstancy;
-
trains himself to breathe in... &... out focusing on
dispassion;
-
trains himself to breathe in... &... out focusing on
cessation;
-
trains himself to breathe in... &... out focusing on
relinquishment:
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
On
that occasion the monk remains focused on mental
phenomena (dhamma)
in & of themselves — ardent, alert, & mindful —
putting aside greed & distress with reference to the world.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
He
observes the arising of dharmas, observes the destruction of
dharmas, or observes both the arising and destruction of
dharmas; being mindful of dharmas in order to realize peace and
joy. 

He
is able to see, know, and observe what is not observable without
becoming dependent on the object and without giving rise to
worldly thoughts. 

Because
there are no thoughts of attachment to the world, there is no
fear. Because there is no fear, there is no residue of
affliction.
 When
there is no residue of affliction, nirvāṇa arises,
and birth and death are no more, the holy life is realized, what
needs to be done has been done, and there will be no more
rebirth. 

All this
the practitioner knows to be true. Thus in his own person the
practitioner observes mind in mind, on the inside and on the
outside, in order to remove uncontrolled thought and cut off all
anxiety.
</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
FIVE
HINDRANCES (nīvaraṇa) 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
FIVE
HINDRANCES (nīvaraṇa) 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
FIVE
HINDRANCES (nīvaraṇa) 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
When
there are:
Sensual
interests (kāmacchanda) discern "There are
sensual interests in me." 

Idem
with:
-
no sensual interests - non-arisen sensual interests arise, -
how the arisen sensual interests get dispelled, discern that
too, - how dispelled sensual interests do not rise again,
discern that too.
-
anger (byāpāda) - no anger - etc.
-
sloth and torpor (thinamiddha) - no sloth and torpor, -
etc.
-
restlessness and worry/remorse (uddhaccakukkucca) - etc.
- doubts
(vicikiccha) - etc.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
And
how, monks, does a monk dwell contemplating (the nature of)
things in (various) things, in the five hindrances?
Here,
monks, a monk 

having
sensual desire in himself knows “there is sensual desire
in myself”; or, 

not
having sensual desire in himself he knows “there is no
sensual desire in myself”. 

How
there is an arising of sensual desire that has not arisen—that
he knows; and 

how
there is an abandonment of sensual desire that has arisenthat
also he knows; and 

how
there is a non-arising of abandoned sensual desire again in the
future—that also he knows.
 

Having
ill-will in himself he knows “there is ill-will in
myself”; or, 

not
having ill-will in himself he knows “there is no ill-will
in myself”. 

How
there is an arising of ill-will that has not arisen—that
he knows; and 

how
there is an abandonment of ill-will that has arisen—that
also he knows; and 

how
there is a non-arising of abandoned ill-will again in the
future—that also he knows.
 

Having
sloth and torpor in himself he knows “there is sloth and
torpor in myself”; or, 

not
having sloth and torpor in himself he knows “there is no
sloth and torpor in myself”. 

How
there is an arising of sloth and torpor that has not arisen—that
he knows; and 

how
there is an abandonment of sloth and torpor that has arisen—that
also he knows; and 

how
there is a non-arising of abandoned sloth and torpor again in
the future—that also he knows.
 

Having
agitation and worry in himself he knows “there is
agitation and worry in myself”; or, 

not
having agitation and worry in himself he knows “there is
no agitation and worry in myself”. 

How
there is an arising of agitation and worry that has not
arisen—that he knows; and 

how
there is an abandonment of agitation and worry that has
arisen—that also he knows; and 

how
there is a non-arising of abandoned agitation and worry again in
the future—that also he knows.
 

Having
doubt in himself he knows “there is doubt in myself”;
or, 

not
having doubt in himself he knows “there is no doubt in
myself”. 

How
there is an arising of doubt that has not arisen—that he
knows; and 

how
there is an abandonment of doubt that has arisen—that also
he knows; and 


how there
is a non-arising of abandoned doubt again in the future—that
also he knows.
CHORUS:
Thus
he dwells contemplating (the nature of) things in (various)
things in regard to himself, or 

he
dwells contemplating (the nature of) things in (various) things
in regard to others, or 

he
dwells contemplating (the nature of) things in (various) things
in regard to himself and in regard to others, or 

he
dwells contemplating the nature of origination in things, or 

he
dwells contemplating the nature of dissolution in things, or 

he
dwells contemplating the nature of origination and dissolution
in things, 

 

or
else mindfulness that “there are these (various) things”
is established in him just as far as (is necessary for) a full
measure of knowledge and a full measure of mindfulness, and he
dwells independent, and without being attached to anything in
the world.
 

In this
way, monks, a monk dwells contemplating (the nature of) things
in (various) things, in the five hindrances.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Again,
a monk contemplates dharmas as dharmas. 

[When]
sensual desire is actually present internally, a monk knows, as
it really is, that sensual desire is present; 

[when]
sensual desire is actually absent internally, he knows, as it
really is, that sensual desire is absent; 

he
knows, as it really is, how unarisen sensual desire arises; he
knows, as it really is, how arisen desire ceases and does not
arise again. 

In
the same way for anger, . . . 

sloth-and-torpor,
. . . 

restlessness-and-worry.
. . . 

doubt.
In
this way a monk contemplates dharmas as dharmas internally [or]
he contemplates dharmas as dharmas externally. 

He
sets up mindfulness of dharmas and is endowed with knowledge,
vision, understanding, and penetration. 

This is
[how] a monk contemplates dharmas as dharmas, namely [in
relation to] the ﬁve hindrances. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
CHORUS:
Dwell
contemplating this phenomenon* within phenomena internally,
or/and externally.
Dwell
contemplating the arising or/and fading of this phenomenon among
mental phenomena.
*
Matter, or feeling, or perception, etc.
Or
else, he maintains the mindfulness that “There is a
phenomenon, merely for (the sake of) knowing and awareness.
Dwell
not supported on anything in the world.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
CONSTITUENTS
OF MIND & BODY
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
And
how, monks, does a monk dwell contemplating (the nature of)
things in (various) things, in the five constituents (of mind
and body) that provide fuel for attachment?
Here,
monks, a monk (knows): 

“such
is form, such is the origination of form, such is the passing
away of form; 

such
is feeling, such is the origination of feeling, such is the
passing away of feeling; 

such
is perception, such is the origination of perception, such is
the passing away of perception; 

such
are (mental) processes, such is the origination of (mental)
processes, such is the passing away of (mental) processes; 

such
is consciousness, such is the origination of consciousness, such
is the passing away of consciousness”.
_______
CHORUS:
Thus
he dwells contemplating (the nature of) things in (various)
things in regard to himself, 

or
he dwells contemplating (the nature of) things in (various)
things in regard to others, 

or
he dwells contemplating (the nature of) things in (various)
things in regard to himself and in regard to others, 

or
he dwells contemplating the nature of origination in things, 

or
he dwells contemplating the nature of dissolution in things, 

or
he dwells contemplating the nature of origination and
dissolution in things, 

 

or
else mindfulness that “there are these (various) things”
is established in him just as far as (is necessary for) a full
measure of knowledge and a full measure of mindfulness, and he
dwells independent, and without being attached to anything in
the world.
 

In
this way, monks, a monk dwells contemplating (the nature of)
things in (various) things, in the five constituents (of mind
and body) that provide fuel for attachment.
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</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
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<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
</TD>
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</TD>
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</TD>
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SIX
INTERNAL & EXTERNAL SENSE SPHERES (bases) (ajjhattikabāhira
āyatana) 

</TD>
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</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
SIX
INTERNAL & EXTERNAL SENSE SPHERES (bases) (ajjhattikabāhira
āyatana) 

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<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
SIX
INTERNAL & EXTERNAL SENSE SPHERES (bases) (ajjhattikabāhira
āyatana) 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
discern
the eye and matter (form)
discern
the bond (fetter) that arises on account of the two
discern
how the non-arisen bond arises 

discern
how the arisen bond is dispelled
discern
how the dispelled bond would not rise again. 

discern
the ear and sounds
idem
discern
the nose and smells
idem
discern
the tongue and tastes
idem
discern
the body and touches
idem
discern
the mind and phenomena
idem
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And
how, monks, does a monk dwell contemplating (the nature of)
things in (various) things, in the six internal and external
sense-spheres?
Here,
monks, a monk knows the eye, and he knows forms; and the fetter
that arises dependent on the pair of them—that also he
knows. How there is an arising of a fetter that has not
arisen—that he knows; and how there is an abandonment of a
fetter that has arisen—that also he knows; and how there
is a non-arising of an abandoned fetter again in the future—that
also he knows.
He
knows the ear, and he knows sounds, and the fetter that arises
dependent on the pair of them—that also he knows. How
there is an arising of a fetter that has not arisen—that
he knows; and how there is an abandonment of a fetter that has
arisen—that also he knows; and how there is a non-arising
of an abandoned fetter again in the future—that also he
knows.
He
knows the nose, and he knows smells, and the fetter that arises
dependent on the pair of them—that also he knows. How
there is an arising of a fetter that has not arisen—that
he knows; and how there is an abandonment of a fetter that has
arisen—that also he knows; and how there is a non-arising
of an abandoned fetter again in the future—that also he
knows.
He
knows the tongue, and he knows tastes, and the fetter that
arises dependent on the pair of them—that also he knows.
How there is an arising of a fetter that has not arisen—that
he knows; and how there is an abandonment of a fetter that has
arisen—that also he knows; and how there is a non-arising
of an abandoned fetter again in the future—that also he
knows.
He
knows the body, and he knows tangibles, and the fetter that
arises dependent on the pair of them—that also he knows.
How there is an arising of a fetter that has not arisen—that
he knows; and how there is an abandonment of a fetter that has
arisen—that also he knows; and how there is a non-arising
of an abandoned fetter again in the future—that also he
knows.
He
knows the mind, and he knows thoughts, and the fetter that
arises dependent on the pair of them—that also he knows.
How there is an arising of a fetter that has not arisen—that
he knows; and how there is an abandonment of a fetter that has
arisen—that also he knows; and how there is a non-arising
of an abandoned fetter again in the future—that also he
knows.
_______
CHORUS:
Thus
he dwells contemplating (the nature of) things in (various)
things in regard to himself, 

or
he dwells contemplating (the nature of) things in (various)
things in regard to others, 

or
he dwells contemplating (the nature of) things in (various)
things in regard to himself and in regard to others, 

or
he dwells contemplating the nature of origination in things, 

or
he dwells contemplating the nature of dissolution in things, 

or
he dwells contemplating the nature of origination and
dissolution in things, 

 

or
else mindfulness that “there are these (various) things”
is established in him just as far as (is necessary for) a full
measure of knowledge and a full measure of mindfulness, and he
dwells independent, and without being attached to anything in
the world.
 

In this
way, monks, a monk dwells contemplating (the nature of) things
in (various) things, in the six internal and external
sense-spheres.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Note:
In this sutra (MA 98) this
happens before the hindrances above.
In
dependence on the eye and forms, an internal fetter [may] arise.


[When
such] an internal fetter is actually present, a monk knows, as
it really is, that an internal fetter is present;
[when]
an internal fetter is actually absent, a monk knows, as it
really is, that an internal fetter is absent; 

he
knows, as it really is, how an unarisen internal fetter arises; 

he
knows, as it really is, how an arisen internal fetter ceases and
does not arise again.
 

In
the same way for the ear, . . . 

the
nose, . . . 

the
tongue, . . . 

the
body, . . . 

the
mind and mind objects ...
In
this way a monk contemplates dharmas as dharmas internally [or]
he contemplates dharmas as dharmas externally. He sets up
mindfulness of dharmas and is endowed with knowledge, vision,
understanding, and penetration. 

This is
[how] a monk contemplates dharmas as dharmas, namely [in
relation] to the six internal [sense] spheres. 

</TD>
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</TD>
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<TD WIDTH=15% BGCOLOR="#FFFFFF">
 
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</TD>
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CHORUS
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</TD>
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</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
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</TD>
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SEVEN
ENLIGHTNMENT FACTORS (bojjhaṅga) ***
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</TD>
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SEVEN
ENLIGHTNMENT FACTORS (bojjhaṅga) ***
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</TD>
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SEVEN
ENLIGHTNMENT FACTORS (bojjhaṅga) ***
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
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SEVEN
ENLIGHTNMENT FACTORS (bojjhaṅga) ***
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
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SEVEN
ENLIGHTNMENT FACTORS (bojjhaṅga) ***
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
SEVEN
ENLIGHTNMENT FACTORS (bojjhaṅga) ***
</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
On
whatever occasion remains focused on (abides in) the body in &
of itself — ardent, alert, & mindful — putting
aside greed & distress with reference to the world, on that
occasion his mindfulness is steady (firm) & without lapse.
When his mindfulness is steady & without lapse, then
mindfulness as a factor for Awakening becomes aroused
(increase).
He
develops it, and for him it goes to the culmination of its
development.
Abide
in the body in & of itself.
Mindfulness
is present & not forgetful.
Mindfulness
as a factor of enlightnment is firm.
Mindfulness
as a factor of enlightnment develops (increase).
Mindfulness
as a factor of enlightnment increases to completion.
Examine,
investigate thoroughly and reflect on the mental phenomena.
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</TD>
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</TD>
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-
Mindfulness is present, mindfulness (sati) is present.
-
mindfulness is not present, mindfulness (sati) is not present.
-
discern how the non-arisen mindfulness arises. 

-
discern how the arisen mindfulness gets completed by
development.
</TD>
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</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
And
how, monks, does a monk dwell contemplating (the nature of)
things in (various) things, in the seven factors of Awakening?
 

Here,
monks, a monk having the Mindfulness factor of Complete
Awakening in himself; knows “there is the Mindfulness
factor of Complete Awakening in myself”; or, 

not
having the Mindfulness factor of Complete Awakening in himself
he knows “there is no Mindfulness factor of Complete
Awakening in myself”. 

How
there is an arising of the Mindfulness factor of Complete
Awakening that has not arisen—that he knows; and 

how
there is fulfilment of the development of the Mindfulness factor
of Complete Awakening that has arisen—; that also he
knows.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
[When]
the awakening factor of mindfulness is actually present
internally, a monk knows, as it really is, that the awakening
factor of mindfulness is present; 

[when]
the awakening factor of mindfulness is actually absent
internally, he knows, as it really is, that the awakening factor
of mindfulness is absent; 

he
knows, as it really is, how the unarisen awakening factor of
mindfulness arises; 

he
knows, as it really is, how the arisen awakening factor of
mindfulness is maintained without loss or deterioration, and how
it is further developed and increased. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
When the
practitioner practices the first factor of awakening,
mindfulness, it is in reliance on the initial application of
thought, on no-craving, on destroying the unwholesome mind and
abandoning the unwholesome dharmas. 

</TD>
</TR>
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<TD WIDTH=15% BGCOLOR="#FFFFFF">
Remaining
mindful in this way, examine, analyze, & come to a
comprehension of that quality with discernment.
When
remaining mindful in this way, examining, analyzing, &
coming to a comprehension of that quality with discernment, then
analysis of qualities (mental phenomena) as a factor for
Awakening becomes aroused.
Develop
it, and it goes to the culmination of its development.
Also
abide in mindfulness, investigating the mental phenomena in
thorough understanding (discernment).
Engage
to think it over and investigate.
The
mental phenomena as a factor of enlightnment is firm (resolved).
The
mental phenomena as a factor of enlightnment develops.
The
mental phenomena as a factor of enlightnment increases to
completion.
All this
being resolved, full of exertion and active.
</TD>
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</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
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</TD>
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-
Investigation of phenomenon (dhammavicaya) is present.
- idem
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Having
the Investigation of the (nature) of things factor of Complete
Awakening in himself he knows “there is the Investigation
of the (nature) of things factor of Complete Awakening in
myself”; or, 

not
having the Investigation of the (nature) of things factor of
Complete Awakening in himself he knows “there is no
Investigation of the (nature) of things factor of Complete
Awakening in myself”. 

How
there is an arising of the Investigation of the (nature) of
things factor of Complete Awakening that has not arisen—that
he knows; and 

how
there is fulfilment of the development of the Investigation of
the (nature) of things factor of Complete Awakening that has
arisen (until) it comes to fulfilment—that also he knows.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
In the
same way for investigation of dharmas, . . . 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
He
practices the factors of awakening of the investigation of
dharmas.
</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
In
one who examines, analyzes, & comes to a comprehension of
that quality with discernment, unflagging persistence is
aroused. When unflagging persistence is aroused in one who
examines, analyzes, & comes to a comprehension of that
quality with discernment, then persistence (energy, exertion))
as a factor for Awakening becomes aroused. He develops it, and
for him it goes to the culmination of its development.
In
one who abides in mindfulness, investigating the mental
phenomena in thorough understanding (discernment), [being
resolved, full of exertion and active,] there is firm energy
(exertion) as a factor of enlightnment .
Energy
as a factor of enlightnment develops.
Energy
as a factor of enlightnment increases to completion.
From
firm energy arises rapture, free from sensual desire.
</TD>
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</TD>
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</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
-
effort/exertion/energy (viriya) is present.
- idem
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Having
the Energy factor of Complete Awakening in himself he knows
“there is the Energy factor of Complete Awakening in
myself”; or, 

not
having the Energy factor of Complete Awakening in himself he
knows “there is no Energy factor of Complete Awakening in
myself”. 

How
there is an arising of the Energy factor of Complete Awakening
that has not arisen—that he knows; and 

how
there is fulfilment of the development of the Energy factor of
Complete Awakening that has arisen—that also he knows.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
energy, 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
He
practices the factors of awakening of energy.
</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
In
one whose persistence is aroused, a rapture not-of-the-flesh
arises. When a rapture not-of-the-flesh arises in one whose
persistence is aroused, then rapture as a factor for Awakening
becomes aroused. He develops it, and for him it goes to the
culmination of its development.
From
firm energy arises rapture (free from sensual desire) as a
factor of enlightnment.
There
is firmness.
Rapture
as a factor of enlightnment develops.
Rapture
as a factor of enlightnment increases to completion.
Rapture
of the mind calms the body.
Calms
the mind (citta).
</TD>
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</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
-
rapture (pīti) is present.
- idem
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Having
the Joyful-Interest factor of Complete Awakening in himself he
knows “there is the Joy factor of Complete Awakening in
myself”; or, 

not
having the Joyful-Interest factor of Complete Awakening in
himself he knows “there is no Joyful-Interest factor of
Complete Awakening in myself”. 

How
there is an arising of the Joyful-Interest factor of Complete
Awakening that has not arisen—that he knows; and 

how
there is fulfilment of the development of the Joyful-Interest
factor of Complete Awakening that has arisen—; that also
he knows.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
. . .
joy,
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
He
practices the factors of awakening of joy.
</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
For
one who is enraptured, the body grows calm and the mind grows
calm. When the body & mind of an enraptured monk grow calm,
then serenity as a factor for Awakening becomes aroused. He
develops it, and for him it goes to the culmination of its
development.
From
this rapture of the mind that calms body and mind, comes
serenity (tranquility).
There
is firmness (resolve).
Serenity
as a factor of enlightnment develops.
Serenity
as a factor of enlightnment increases to completion.
Serenity
of body and comfort of mind brings concentration.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
-
tranquillity (passaddhi) is present.
- idem
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Having
the Calmness factor of Complete Awakening in himself he knows
“there is the Calmness factor of Complete Awakening in
myself”; or, 

not
having the Calmness factor of Complete Awakening in himself he
knows “there is no Calmness factor of Complete Awakening
in myself”. 

How
there is an arising of the Calmness factor of Complete Awakening
that has not arisen—that he knows; and 

how
there is fulfilment of the development of the Calmness factor of
Complete Awakening that has arisen—that also he knows.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
 . . .
tranquility, 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
For
one who is at ease — his body calmed — the mind
becomes concentrated. When the mind of one who is at ease —
his body calmed — becomes concentrated, then concentration
as a factor for Awakening becomes aroused. He develops it, and
for him it goes to the culmination of its development.
Serenity
of body and comfort of mind brings concentration, as a factor of
enlightment.
There
is firmness (resolve).
Concentration
as a factor of enlightnment develops.
Concentration
as a factor of enlightnment increases to completion.
With a
well settled mind, there is indifference.
</TD>
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</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
-
concentration (samādhi) is present.
- idem
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Having
the Concentration factor of Complete Awakening in himself he
knows “there is the Concentration factor of Complete
Awakening in myself”; or, 

not
having the Concentration factor of Complete Awakening in himself
he knows “there is no Concentration factor of Complete
Awakening in myself”. 

How
there is an arising of the Concentration factor of Complete
Awakening that has not arisen—that he knows; and 

how
there is fulfilment of the development of the Concentration
factor of Complete Awakening that has arisen—that also he
knows.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
. . .
concentration. ..
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
He
practices the factors of awakening of concentration.
</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
He
oversees the mind thus concentrated with equanimity. When he
oversees the mind thus concentrated with equanimity, equanimity
as a factor for Awakening becomes aroused. He develops it, and
for him it goes to the culmination of its development.
With
a well settled mind, that leads to indifference, there is
equanimity as a factor of enlightment.
There
is firmness (resolve).
Equanimity
as a factor of enlightnment develops.
Equanimity
as a factor of enlightnment increases to completion.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 
</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
-
equanimity (upekkhā) is present.
- idem
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
Having
the Equanimity factor of Complete Awakening in himself he knows
“there is the Equanimity factor of Complete Awakening in
myself”; or, 

not
having the Equanimity factor of Complete Awakening in himself he
knows “there is no Equanimity factor of Complete Awakening
in myself”. 

How
there is an arising of the Equanimity factor of Complete
Awakening that has not arisen—that he knows; and 

how
there is fulfilment of the development of the Equanimity factor
of Complete Awakening that has arisen—that also he knows.
_______
CHORUS:
Thus
he dwells contemplating (the nature of) things in (various)
things in regard to himself, or 

he
dwells contemplating (the nature of) things in (various) things
in regard to others, or 

he
dwells contemplating (the nature of) things in (various) things
in regard to himself and in regard to others, or 

he
dwells contemplating the nature of origination in things, or 

he
dwells contemplating the nature of dissolution in things, or 

he
dwells contemplating the nature of origination and dissolution
in things, 

 

or
else mindfulness that “there are (various) things”
is established in him just as far as (is necessary for) a full
measure of knowledge and a full measure of mindfulness, and he
dwells independent, and without being attached to anything in
the world.
In this
way, monks, a monk dwells contemplating (the nature of) things
in (various) things, in the seven Factors of Awakening.
</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
[When]
the awakening factor of equanimity is actually present
internally, a monk knows, as it really is, that the awakening
factor of equanimity is present; 

[when]
the awakening factor of equanimity is actually absent
internally, he knows, as it really is, that the awakening factor
of equanimity is absent; 

he
knows, as it really is, how the unarisen awakening factor of
equanimity arises; 

he
knows, as it really is, how the arisen awakening factor of
equanimity is maintained without loss or deterioration, and how
it is further developed and increased. 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
</TR>
<TR VALIGN=TOP>
<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

</TD>
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In
this way a monk contemplates dharmas as dharmas internally [or]
he contemplates dharmas as dharmas externally. 

He
sets up mindfulness of dharmas and is endowed with knowledge,
vision, understanding, and penetration. 

This
is [how] a monk contemplates dharmas as dharmas, namely [in
relation] to the seven factors of awakening. 

If a
monk or nun contemplates dharmas in this way even for a short
time, then this is reckoned to be the establishment of
mindfulness by contemplating dharmas as dharmas. 

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<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

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<TD WIDTH=15% BGCOLOR="#FFFFFF">
 

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<TD WIDTH=17% BGCOLOR="#FFFFFF">
 

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He
practices the factors of awakening of letting go.
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In
reliance on applied thought, in reliance on no-craving, in
reliance on destroying the un-wholesome dharmas. This is how he
practices meditating on the objects of mind in the objects of
mind.
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CHORUS
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 FOUR
NOBLE TRUTH (ariyasacca)
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 FOUR
NOBLE TRUTH (ariyasacca)
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FOUR
NOBLE TRUTH (ariyasacca)
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<TD WIDTH=1% BGCOLOR="#FFFFFF">
 

</TD>
<TD WIDTH=16% BGCOLOR="#FFFFFF">
FOUR
NOBLE TRUTH (ariyasacca)
</TD>
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</TD>
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FOUR
NOBLE TRUTH (ariyasacca)
</TD>
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FOUR
NOBLE TRUTH (ariyasacca)
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Here,
sees as it really is, 

-
this is stress (suffering), 

-
this is the arising of stress (suffering), 

-
this is the cessation of stress (suffering) and 

- this
is the path to the cessàtion of stress (suffering)."
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Here,
monks, a monk knows as it really is “this is Suffering”,
he knows as it really is “this is the Origination of
Suffering”, he knows as it really is “this is the
Cessation of Suffering”, he knows as it really is “this
is the Practice Leading to the Cessation of Suffering”.
 

|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||| The
Truth of
Suffering ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
 

:::::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is the Noble Truth of
Suffering? ::::::::::::::::::::::::::::::::::::::::::::::::::
Birth
is suffering also old age is suffering also death is suffering
also grief, lamentation, pain, sorrow, and despair, is suffering
also being joined to what is not liked is suffering, also being
parted from what is liked is suffering, also not to obtain that
which one longs for is suffering in brief, the five constituents
(of mind and body) that provide fuel for attachment are
suffering.
:::::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is
birth? ::::::::::::::::::::::::::::::::::::::::::::::::::
For
the various beings in the various classes of beings (there is)
birth, being born, appearing, turning up; the manifestation of
the constituents (of mind and body), the acquisition of the
sense spheres: this, monks, is called birth.
:::::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is old
age? ::::::::::::::::::::::::::::::::::::::::::::::::::
For
the various beings in the various classes of beings there is old
age, agedness, broken teeth, greying hair, and wrinkled skin;
the dwindling away of the life span, the decay of the sense
faculties: this, monks, is called old age.
:::::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is
death? ::::::::::::::::::::::::::::::::::::::::::::::::::
For
the various beings in the various classes of beings there is a
fall, a falling away, a breaking up, a disappearance, a dying, a
death, a making of time; the break up of the constituents (of
mind and body), the throwing off of the body; the cutting off of
the life faculty: this, monks, is called death.
:::::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is
grief? ::::::::::::::::::::::::::::::::::::::::::::::::::
For
he who has, monks, some sort of misfortune or other, who is
touched by some sort of painful thing or another, there is
grief, grieving, the state of grieving, inner grief, great inner
grief: this, monks, is called grief.
 :::::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is
lamentation? ::::::::::::::::::::::::::::::::::::::::::::::::::
For
he who has, monks, some sort of misfortune or other, who is
touched by some sort of painful thing or another, there are
laments, great laments, lamenting, great lamenting, the state of
lamenting, the state of great lamentation: this, monks, is
called lamentation.
:::::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is
pain? ::::::::::::::::::::::::::::::::::::::::::::::::::
That,
monks, which is bodily pain, bodily disagreeableness, pain born
of contact with the body, disagreeable feeling: this, monks, is
called pain.
:::::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is
sorrow? ::::::::::::::::::::::::::::::::::::::::::::::::::
That,
monks, which is mental pain, mental disagreeableness, pain born
of contact with the mind, disagreeable feeling: this, monks, is
called sorrow.
:::::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is
despair? ::::::::::::::::::::::::::::::::::::::::::::::::::
For
he who has, monks, some sort of misfortune or other, who is
touched by some sort of painful thing or another, there is
desponding, despairing, the state of despondency, the state of
despair: this, monks, is called despair.
:::::::::::::::::::::::::::::::::::::::::::::::::: And
what, monks, is the suffering from being joined to what is not
liked? ::::::::::::::::::::::::::::::::::::::::::::::::::
Here,
for that one who has unwanted, unlovely, unpleasant forms,
sounds, smells, tastes, tangibles, and thoughts; or, for that
one who has those who do not desire his welfare, benefit,
comfort and security—(and then) having meetings, assembly,
connection, and interaction with them: this, monks, is called
the suffering from being joined to what is not liked.
:::::::::::::::::::::::::::::::::::::::::::::::::: And
what, monks, is the suffering from being parted from what is
liked? ::::::::::::::::::::::::::::::::::::::::::::::::::
Here,
for that one who has wanted, lovely, pleasant forms, sounds,
smells, tastes, tangibles, and thoughts; or, for that one who
has those who do desire his welfare, benefit, comfort and
security—mothers, or fathers, or brothers, or sisters, or
friends, or companions, or blood relatives—(and then) not
having meetings, assembly, connection, and interaction with
them: this, monks, is called the suffering from being parted
from what is liked.
:::::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is the suffering from not obtaining what one longs
for? ::::::::::::::::::::::::::::::::::::::::::::::::::
To
those beings subject to birth, monks, a longing like this
arises: “Oh, might we not be subject to birth, may birth
not come to us!” But that cannot be attained merely by
longing for it: this is the suffering from not obtaining what
one longs for.
To
those beings subject to old age, monks, a longing like this
arises:
“Oh,
might we not be subject to old age, may old age not come to us!”
But that cannot be attained merely by longing for it: this is
the suffering from not obtaining what one longs for.
To
those beings subject to sickness, monks, a longing like this
arises:
“Oh,
might we not be subject to sickness, may sickness not come to
us!” But that cannot be attained merely by longing for it:
this is the suffering from not obtaining what one longs for. To
those beings subject to death, monks, a longing like this
arises: “Oh, might we not be subject to death, may death
not come to us!” But that cannot be attained merely by
longing for it: this is the suffering from not obtaining what
one longs for.
To
those beings subject to grief, lamentation, pain, sorrow, and
despair, monks, a longing like this arises:
“Oh,
might we not be subject to grief, lamentation, pain, sorrow, and
despair, may grief, lamentation, pain, sorrow, and despair, not
come to us!” But that cannot be attained merely by longing
for it: this is the suffering from not obtaining what one longs
for.
_______
Now
what, monks, in brief, are the five constituents (of mind and
body) that provide fuel for attachment which are suffering?
 

They
are as follows:
 

the
form constituent that is fuel for attachment
the
feelings constituent that is fuel for attachment
the
perceptions constituent that is fuel for attachment
the
(mental) processes constituent that is fuel for attachment
the
consciousness constituent that is fuel for attachment.
These,
monks, are called, in brief, the five constituents (of mind and
body) that provide fuel for attachment which are suffering.
This,
monks, is called the Noble Truth of Suffering.
 

|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||| The
Truth of
Origination ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
And
what, monks, is the Noble Truth of the Origination of Suffering?
It
is that craving which leads to the continuation of existence,
which is connected with enjoyment and passion, greatly enjoying
this and that, as follows:
craving
in regard to sense pleasures
craving
in regard to the continuation of existence
craving
in regard to the discontinuation of existence.
Now
where, monks, does that craving when it is arising arise? When
settling where does it settle?
In
the world there is that which is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
::::::::::::::::::::::::::::::::::::::::::::::::::::::: And
in the world what is likeable and
pleasing? :::::::::::::::::::::::::::::::::::::::::::::::::::::::
In
the world the eye is likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world the ear is likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world the nose is likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world the tongue is likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world the body is likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world the mind is likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world forms are likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world sounds are likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world smells are likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world tastes are likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world tangibles are likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world thoughts are likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world eye-consciousness is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world ear-consciousness is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world nose-consciousness is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world tongue-consciousness is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world body-consciousness is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world mind-consciousness is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world eye-contact is likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world ear-contact is likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world nose-contact is likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world tongue-contact is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world body-contact is likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world mind-contact is likeable and pleasing—here this
craving when it is arising arises, here when settling it
settles.
In
the world feeling born of eye-contact is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
In
the world feeling born of ear-contact is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
In
the world feeling born of nose-contact is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
In
the world feeling born of tongue-contact is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
In
the world feeling born of body-contact is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
In
the world feeling born of mind-contact is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
In
the world perception of forms is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world perception of sounds is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world perception of smells is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world perception of tastes is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world perception of tangibles is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world perception of thoughts is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world intention in regard to forms is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
In
the world intention in regard to sounds is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
In
the world intention in regard to smells is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
In
the world intention in regard to tastes is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
In
the world intention in regard to tangibles is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
In
the world intention in regard to thoughts is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
In
the world craving for forms is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world craving for sounds is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world craving for smells is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world craving for tastes is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world craving for tangibles is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world craving for thoughts is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world thinking about forms is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world thinking about sounds is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world thinking about smells is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world thinking about tastes is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world thinking about tangibles is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world thinking about thoughts is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world an examination of forms is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world an examination of sounds is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world an examination of smells is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world an examination of tastes is likeable and pleasing—here
this craving when it is arising arises, here when settling it
settles.
In
the world an examination of tangibles is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
In
the world an examination of thoughts is likeable and
pleasing—here this craving when it is arising arises, here
when settling it settles.
This,
monks, is called the Noble Truth of the Origination of
Suffering.
 

|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||| The
Truth of
Cessation ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
And
what, monks, is the Noble Truth of the Cessation of Suffering?
It
is the complete fading away and cessation without remainder of
that craving—liberation, letting go, release, and
non-adherence.
Now
where, monks, is that craving when it is being abandoned
(actually) abandoned? When ceasing, where does it cease?
In
the world there is that which is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
 

::::::::::::::::::::::::::::::::::::::::::::::::::: And
in the world what is likeable and
pleasing? ::::::::::::::::::::::::::::::::::::::::::::::::::
In
the world the eye is likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world the ear is likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world the nose is likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world the tongue is likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world the body is likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
this world the mind is likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
this world forms are likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
this world sounds are likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world smells are likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world tastes are likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world tangibles are likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world thoughts are likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world eye-consciousness is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world ear-consciousness is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world nose-consciousness is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world tongue-consciousness is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world body-consciousness is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world mind-consciousness is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world eye-contact is likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world ear-contact is likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world nose-contact is likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world tongue-contact is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world body-contact is likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world mind-contact is likeable and pleasing—here this
craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world feeling born of eye-contact is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
In
the world feeling born of ear-contact is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
In
the world feeling born of nose-contact is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
In
the world feeling born of tongue-contact is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
In
the world feeling born of body-contact is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
In
the world feeling born of mind-contact is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
In
the world perception of forms is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world perception of sounds is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world perception of smells is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world perception of tastes is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world perception of tangibles is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world perception of thoughts is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world intention in regard to forms is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
In
the world intention in regard to sounds is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
In
the world intention in regard to smells is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
In
the world intention in regard to tastes is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
In
the world intention in regard to tangibles is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
In
the world intention in regard to thoughts is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
In
the world craving for forms is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world craving for sounds is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world craving for smells is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world craving for tastes is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world craving for tangibles is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world craving for thoughts is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world thinking about forms is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world thinking about sounds is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world thinking about smells is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world thinking about tastes is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world thinking about tangibles is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world thinking about thoughts is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world an examination of forms is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world an examination of sounds is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world an examination of smells is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world an examination of tastes is likeable and pleasing—here
this craving when it is being abandoned is abandoned, here when
ceasing it ceases.
In
the world an examination of tangibles is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
In
the world an examination of thoughts is likeable and
pleasing—here this craving when it is being abandoned is
abandoned, here when ceasing it ceases.
This,
monks, is called the Noble Truth of the Cessation of Suffering.
 

|||||||||||||||||||||||||||||||||||||||||||||||||||||||||||| The
Truth of the
Path ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Now
what, monks, is the Noble Truth of the Practice Leading to the
Cessation of Suffering?
It
is this noble path with eight factors, as follows: right view,
right thought, right speech, right action, right livelihood
right endeavour, right mindfulness, right concentration.
:::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is right
view? ::::::::::::::::::::::::::::::::::::::::::::::::
That,
monks, which is knowledge about suffering knowledge about the
origination of suffering knowledge about the cessation of
suffering knowledge about the practice leading to the cessation
of suffering.
This,
monks, is called right view.
:::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is right
thought? ::::::::::::::::::::::::::::::::::::::::::::::::
The
thought of renunciation, the thought of good-will, the thought
of non-violence.
This,
monks, is called right thought.
 :::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is right
speech? ::::::::::::::::::::::::::::::::::::::::::::::::
Refraining
from false speech refraining from malicious speech refraining
from rough speech refraining from frivolous talk.
This,
monks, is called right speech.
:::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is right
action? ::::::::::::::::::::::::::::::::::::::::::::::::
Refraining
from killing living creatures refraining from taking what has
not been given refraining from sexual misconduct.
This,
monks, is called right action.
:::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is right
livelihood? ::::::::::::::::::::::::::::::::::::::::::::::::
Here,
monks, a noble disciple, having abandoned a wrong way of
livelihood, makes his living by a right way of livelihood.
This,
monks, is called right livelihood.
:::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is right
endeavour? ::::::::::::::::::::::::::::::::::::::::::::::::
Here,
monks, a monk regarding bad and unwholesome thoughts that have
not yet arisen generates desire for their non-arising, (in this
regard) he endeavours, instigates energy, exerts his mind, and
makes an effort.
Regarding
bad and unwholesome things that have already arisen he generates
desire for their abandonment, (in this regard) he endeavours,
instigates energy, exerts his mind, and makes an effort.
He
generates desire for the arising of wholesome things that have
not yet arisen, (in this regard) he endeavours, instigates
energy, exerts his mind, and makes an effort.
Regarding
wholesome things that have arisen he generates desire for their
endurance, persistence, multiplication, extension, development,
and fulfilment, (in this regard) he endeavours, instigates
energy, exerts his mind, and makes an effort.
This,
monks, is called right endeavour.
:::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is right
mindfulness? ::::::::::::::::::::::::::::::::::::::::::::::::
Here,
monks, a monk dwells contemplating (the nature of) the body in
the body, ardent, fully aware, and mindful, after removing
avarice and sorrow regarding the world.
He
dwells contemplating (the nature of) feelings in feelings,
ardent, fully aware, and mindful, after removing avarice and
sorrow regarding the world.
He
dwells contemplating (the nature of) the mind in the mind,
ardent, fully aware, and mindful, after removing avarice and
sorrow regarding the world.
He
dwells contemplating (the nature of) things in (various) things,
ardent, fully aware, and mindful, after removing avarice and
sorrow regarding the world.
This,
monks, is called right mindfulness.
:::::::::::::::::::::::::::::::::::::::::::::::: Now
what, monks, is right
concentration? ::::::::::::::::::::::::::::::::::::::::::::::::
Here,
monks, a monk, quite secluded from sense desires, secluded from
unwholesome things, having thinking, reflection, and the
happiness and joy born of seclusion, dwells having attained the
first absorption.
With
the calming down of thinking and reflection, with internal
clarity, and one-pointedness of mind, being without thinking,
without reflection, having the happiness and joy born of
concentration, he dwells having attained the second absorption.
With
the fading away of joy he dwells equanimous, mindful, fully
aware, experiencing happiness through the body, about which the
Noble Ones declare: “He dwells pleasantly, mindful, and
equanimous,” he dwells having attained the third
absorption.
Having
abandoned pleasure, abandoned pain, and with the previous
passing away of mental happiness and sorrow, without pain,
without pleasure, and with complete purity of mindfulness owing
to equanimity, he dwells having attained the fourth absorption.
This,
monks, is called right concentration.
 

This,
monks, is called the Noble Truth of the Practice Leading to the
Cessation of Suffering.
_______
CHORUS:
Thus
he dwells contemplating (the nature of) things in (various)
things in regard to himself, or 

he
dwells contemplating (the nature of) things in (various) things
in regard to others, or 

he
dwells contemplating (the nature of) things in (various) things
in regard to himself and in regard to others, or 

he
dwells contemplating the nature of origination in things, or 

he
dwells contemplating the nature of dissolution in things, or he
dwells contemplating the nature of origination and dissolution
in things, 

 

or
else mindfulness that “there are these (various) things”
is established in him just as far as (is necessary for) a full
measure of knowledge and a full measure of mindfulness, and he
dwells independent, and without being attached to anything in
the world.
In this
way, monks, a monk dwells contemplating (the nature of) things
in (various) things, in the Four Noble Truths.
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Similarly
with the other three frames of reference: feelings, mind, &
mental qualities.
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CHORUS
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CLEAR
KNOWING & RELEASE
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CLEAR
KNOWING & RELEASE
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CLEAR
KNOWING & RELEASE
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CLEAR
KNOWING & RELEASE
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CLEAR
KNOWING & RELEASE
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CLEAR
KNOWING & RELEASE
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There
is the case where a monk develops mindfulness 

-
He develops analysis of qualities as a factor for Awakening.
-
persistence as a factor for Awakening.
-
rapture as a factor for Awakening.
-
serenity as a factor for Awakening.
-
concentration as a factor for Awakening.
-
equanimity. 

as
factors for Awakening dependent on: 

-
seclusion
-
dispassion
-
cessation, resulting in 

-
relinquishment.
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Advantages
of Developing the Ways of Attending to Mindfulness
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CONCLUSION
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Whoever,
monks, should develop these four ways of attending to
mindfulness in this way for seven years, for him, out of two
results, a particular result is to be expected: final knowledge
in this very life; or, there being some attachment remaining,
the state of non-returner.
Let
alone seven years, monks, whoever should develop these four ways
of attending to mindfulness in this way for six years for him,
out of two results, a particular result is to be expected final
knowledge in this very life; or, there being some attachment
remaining, the state of non-returner.
Let
alone six years, monks, whoever should develop these four ways
of attending to mindfulness in this way for five years for him,
out of two results, a particular result is to be expected: final
knowledge in this very life; or, there being some attachment
remaining, the state of non-returner.
Let
alone five years, monks, whoever should develop these four ways
of attending to mindfulness in this way for four years for him,
out of two results, a particular result is to be expected final
knowledge in this very life; or, there being some attachment
remaining, the state of non-returner.
Let
alone four years, monks, whoever should develop these four ways
of attending to mindfulness in this way for three years for him,
out of two results, a particular result is to be expected final
knowledge in this very life; or, there being some attachment
remaining, the state of non-returner.
Let
alone three years, monks, whoever should develop these four ways
of attending to mindfulness in this way for two years for him,
out of two results, a particular result is to be expected: final
knowledge in this very life; or, there being some attachment
remaining, the state of non-returner.
Let
alone two years, monks, whoever should develop these four ways
of attending to mindfulness in this way for one year for him,
out of two results, a particular result is to be expected final
knowledge in this very life; or, there being some attachment
remaining, the state of non-returner.
Let
alone one year, monks, whoever should develop these four ways of
attending to mindfulness in this way for seven months for him,
out of two results, a particular result is to be expected final
knowledge in this very life; or, there being some attachment
remaining, the state of non-returner.
Let
alone seven months, monks, whoever should develop these four
ways of attending to mindfulness in this way for six months for
him, out of two results, a particular result is to be expected
final knowledge in this very life; or, there being some
attachment remaining, the state of non-returner.
Let
alone six months, monks, whoever should develop these four ways
of attending to mindfulness in this way for five months for him,
out of two results, a particular result is to be expected final
knowledge in this very life; or, there being some attachment
remaining, the state of non-returner.
Let
alone five months, monks, whoever should develop these four ways
of attending to mindfulness in this way for four months for him,
out of two results, a particular result is to be expected final
knowledge in this very life; or, there being some attachment
remaining, the state of non-returner.
Let
alone four months, monks, whoever should develop these four ways
of attending to mindfulness in this way for three months for
him, out of two results, a particular result is to be expected
final knowledge in this very life; or, there being some
attachment remaining, the state of non-returner.
Let
alone three months, monks, whoever should develop these four
ways of attending to mindfulness in this way for two months for
him, out of two results, a particular result is to be expected
final knowledge in this very life; or, there being some
attachment remaining, the state of non-returner.
Let
alone two months, monks, whoever should develop these four ways
of attending to mindfulness in this way for one month for him,
out of two results, a particular result is to be expected final
knowledge in this very life; or, there being some attachment
remaining, the state of non-returner.
Let
alone a month, monks, whoever should develop these four ways of
attending to mindfulness in this way for half a month for him,
out of two results, a particular result is to be expected final
knowledge in this very life; or, there being some attachment
remaining, the state of non-returner.
Let
alone half a month, monks, whoever should develop these four
ways of attending to mindfulness in this way for seven days for
him, out of two results, a particular result is to be expected
final knowledge in this very life; or, there being some
attachment remaining, the state of non-returner.
 

This is
a one-way path, monks, for the purification of beings, for the
overcoming of grief and lamentation, for the extinction of pain
and sorrow, for attaining the right way, for the direct
realisation of Nibbāna, that is to say, the four ways of
attending to mindfulness. Thus, whatever was said, it is for
this reason it was said.”
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If
a monk or a nun with settled mind properly maintains the four
establishments of mindfulness for seven years, then he or she
will certainly attain [one of] two fruits: either ﬁnal
knowledge here and now or, if there is a remainder [of
clinging], the attainment of nonreturning. Let alone seven
years, . . . six [years], . . . ﬁve [years], . . . four
[years], . . . three [years], . . . two [years], . . . [or] one
year, if a monk or a nun with settled mind properly maintains
the four establishments of mindfulness for seven months, then he
or she will certainly attain [one of] two fruits: either ﬁnal
knowledge here and now or, if there is a remainder [of
clinging], the attainment of nonreturning. 

Let
alone seven months, . . . six [months], . . . ﬁve
[months], . . . four [months], . . . three [months], . . . two
[months], . . . [or] one month, if a monk or a nun with settled
mind properly maintains the four establishments of mindfulness
for seven days and nights, he or she will certainly attain one
of two fruits: either ﬁnal knowledge here and now or, if
there is a remainder [of clinging], the attainment of
nonreturning.
Let
alone seven days and nights, . . . six [days and nights], . . .
ﬁve [days and nights], . . . four [days and nights], . .
. three [days and nights], . . . two [days and nights], . . .
[or] one day and night, if a monk or a nun with settled mind
properly maintains the four establishments of mindfulness even
for a short moment, then, practicing in this way in the morning,
he or she will certainly have made progress by the evening of
the same day, [or] practicing in this way in the evening, he or
she will certainly have made progress by the [next] morning. 

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