SATIPAṬṬHĀNA
MN 10

Bhikkhu Bodhi

Piya Tan

Pali

Thus I have heard.
On one occasion the Blessed One was living in the Kuru country at a town of the Kurus named Kammasadhamma.
There he addressed the bhikkhus thus: "Bhikkhus."
- "Venerable sir," they replied.
The Blessed One said this:

The Blessed One said this:

Evaṃ me sutaṃ— ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi:
“bhikkhavo”ti.
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:

"Bhikkhus, this is the direct path for the purification of beings , for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realisation of Nibbana - namely, the four foundations of mindfulness.

“Bhikshus, this is the path for one-going [the path where one goes by oneself], for the purification of beings, for overcoming sorrow and lamentation, for the disappearance of pain and displeasure, for gaining the right way, for realizing nirvana, that is to say, the four focuses of mindfulness.

“Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.

"What are the four?

Here, bhikkhus, a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world.

He abides contemplating feelings as feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world.

He abides contemplating mind as mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world.

He abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world.

What are the four?

Here, bhikshus,
A. a monk dwells exertive, clearly aware, mindful, observing [watching] the body in the body, removing covetousness and displeasure [discontent] in regard to the world;
B. he dwells exertive, clearly aware, mindful, observing feelings in the feelings, removing covetousness and displeasure in regard to the world;
C. he dwells exertive, clearly aware, mindful, observing the mind in the mind, removing covetousness and displeasure in regard to the world;
D. he dwells exertive, clearly aware, mindful, observing dharmas in the dharmas, removing covetousness and displeasure in regard to the world.

Katame cattāro?

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;

vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;

citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;

dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

Uddeso niṭṭhito.

CONTEMPLATION OF THE BODY

OBSERVING BODY

KĀYĀNUPASSANĀ

Mindfulness of Breathing

Mindfulness of the in-and-out-breath

Kāyānupassanāānāpānapabba

"And how, bhikkhus, does a bhikkhu abide contemplating the body as a body?

Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out.

And how, bhikshus, does a monk dwell observing the body in the body?

Here, bhikshus, a monk who has gone to the forest, or to the foot of a tree, or to an empty abode, sits down, and having crossed his legs and keeping his body upright, establishes mindfulness fully before him.
Mindfully he breathes in, mindfully he breathes out:

Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati.

Breathing in long, he understand “I breathe in long';
or breathing out long, he understands: 'I breathe out long.

'Breathing in short, he understands: 'I breathe in short';
or breathing out short, he understands: 'I breathe out short.'

He trains thus: 'I shall breathe in experiencing the whole body [of breath]';

he trains thus: 'I shall breathe out experiencing the whole body [of breath].'

He trains thus: 'I shall breathe in tranquillizing the bodily formation';

he trains thus: 'I shall breathe out tranquillizing the bodily formation.

Breathing in long, he understands: "I breathe in long [Long in-breath],
Or, breathing out long, he understands: "I breathe out long [Long out-breath],

Or, breathing in short, he understands: "I breathe in short [Short in-breath],
Or, breathing out short, he understands: "I breathe out short [Short out-breath],

He trains himself thus: "I shall breathe in experiencing the whole body (of breath),

He trains himself thus: "I shall breathe out experiencing the whole body (of breath),

He trains himself thus: "I shall breathe in calming the bodily formation (of breathing),

He trains himself thus: "I shall breathe out calming the bodily formation (of breathing).

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti,

rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.

‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati,

‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.

‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati,

‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

'Just as a skilled turner or his apprentice, when making a long turn, understands: 'I make a long turn'; or, when making a short turn, understands: 'I make a short turn';

so too, breathing in long, a bhikkhu understands:
'I breathe in long'...he trains thus: 'I shall breathe out tranquillizing the bodily formation.'

Just as a skilled turner or his apprentice, when making a long turn, understands that he is making a long turn, or in making a short turn, understands that he is making a short turn, so, too, a monk,

(1) breathing in long, he understands: "I breathe in long [Long in-breath],
or, breathing out long, he understands: "I breathe out long [Long out-breath];

(2) or, breathing in short, he understands: "I breathe in short [Short in-breath],
or, breathing out short, he understands: "I breathe out short [Short out-breath];

(3) he trains himself thus: "I shall breathe in experiencing the whole body,

he trains himself thus: "I shall breathe out experiencing the whole body;

(4) he trains himself thus: "I shall breathe in calming the bodily formation (of breathing),

he trains himself thus: "I shall breathe out calming the bodily formation (of breathing);

Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti; evameva kho, bhikkhave,

bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti,

rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;

‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati,

‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati;

‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati,

‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

The satipatthana refrain

The satipatthana refrain

The satipatthana refrain

"In this way he abides

contemplating the body as a body internally,

or he abides contemplating the body as a body externally,

or he abides contemplating the body as a body both internally-and externally.

Or else he abides contemplating in the body its arising factors,

or he abides contemplating in the body its vanishing factors,

or he abides contemplating in the body both its arising and vanishing factors.

Or else mindfulness that 'there is a body' is simply established in him to the extent necessary for bare knowledge and mindfulness.

And he abides independent, not clinging to anything in the world.

That is how a bhikkhu abides contemplating the body as a body.

So he dwells

(1) observing the body in the body internally,

(2) or, observing the body in the body externally,

(3) or, observing the body in the body both internally and externally;

(4) or, he dwells observing states that arise in the body,

(5) or, he dwells observing states that pass away in the body,

(6) or, he dwells observing states that arise and pass away in the body.

Or else, he maintains the mindfulness that "There is a body (atthi kāyô ti), merely for knowing and awareness.

And he dwells independent, not clinging to anything in this world.

And that, bhikshus, is how a monk dwells observing the body in the body.

Iti

ajjhattaṃ vā kāye kāyānupassī viharati,

bahiddhā vā kāye kāyānupassī viharati,

ajjhattabahiddhā vā kāye kāyānupassī viharati;

samudayadhammānupassī vā kāyasmiṃ viharati,

vayadhammānupassī vā kāyasmiṃ viharati,

samudayavayadhammānupassī vā kāyasmiṃ viharati.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti.

Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Ānāpānapabbaṃ niṭṭhitaṃ.

The Four Postures

The four postures

Kāyānupassanāiriyāpathapabba

"Again, bhikkhus,

when walking, a bhikkhu understands: 'I am walking';

when standing, he understands: 'I am standing';

when sitting, he understands:

'I am sitting';

when lying down, he understands: 'I am lying down';

or he understands accordingly however his body is disposed.

Furthermore, bhikshus, a monk,

(1) while walking, understands, "I walk ["Walking].

(2) Or, while standing, he understands, "I stand ["Standing];

(3) Or, while sitting, he understands, "I sit ["Sitting];

(4) Or, while lying down, he understands, "I lie down ["Lying down].

In whatever way his body is disposed, that is how he understands it.

Puna caparaṃ, bhikkhave, bhikkhu

gacchanto vā ‘gacchāmī’ti pajānāti,

ṭhito vā ‘ṭhitomhī’ti pajānāti,

nisinno vā ‘nisinnomhī’ti pajānāti,

sayāno vā ‘sayānomhī’ti pajānāti.

Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānāti.

The satipatthana refrain

The satipatthana refrain

The satipatthana refrain

"In this way he abides contemplating the body as a body internally, externally, and both internally and externally...

And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

So he dwells observing the body in the body internally,

or, observing the body in the body externally,

or, observing the body in the body both internally and externally;

or, he dwells observing states that arise in the body,

or, he dwells observing states that pass away in the body,

or, he dwells observing states that arise and pass away in the body.

Or else, he maintains the mindfulness that "There is a body, merely for knowing and awareness. And he dwells independent, not clinging to anything in this world.

And that, bhikshus, is how a monk dwells observing the body in the body.

Iti ajjhattaṃ vā kāye kāyānupassī viharati,

bahiddhā vā kāye kāyānupassī viharati,

ajjhattabahiddhā vā kāye kāyānupassī viharati;

samudayadhammānupassī vā kāyasmiṃ viharati,

vayadhammānupassī vā kāyasmiṃ viharati,

samudayavayadhammānupassī vā kāyasmiṃ viharati.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Iriyāpathapabbaṃ niṭṭhitaṃ

Full Awareness

Full awareness

Kāyānupassanāsampajānapabba

"Again, bhikkhus, a bhikkhu is one

who acts in full awareness when going forward and returning;

who acts in full awareness when looking ahead and looking away;

who acts in full awareness when flexing and extending his limbs;

who acts in full awareness when wearing his robes and carrying his outer robe and bowl;

who acts in full awareness when eating, drinking, consuming food, and tasting;

who acts in full awareness when defecating and urinating;

who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

Furthermore, bhikshus, a monk,

(1) while going forward or going backward [stepping back], is clearly aware of [clearly knows] what he is doing.

(2) While looking forward or looking back, he is clearly aware of what he is doing.

(3) While bending or stretching, he is clearly aware of what he is doing.

(4) While carrying his upper robe, outer robe and bowl, he is clearly aware of what he is doing.

(5) While eating, drinking, chewing and tasting, he is clearly aware of what he is doing.

(6) While voiding or peeing, he is clearly aware of what he is doing.

(7) While walking, standing, sitting, asleep, awake, talking, or remaining silent, he is clearly aware of what he is doing.

Puna caparaṃ, bhikkhave, bhikkhu

abhikkante paṭikkante sampajānakārī hoti,

ālokite vilokite sampajānakārī hoti,

samiñjite pasārite sampajānakārī hoti,

saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti,

asite pīte khāyite sāyite sampajānakārī hoti,

uccārapassāvakamme sampajānakārī hoti,

gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

The satipatthana refrain

The satipatthana refrain

The satipatthana refrain

"In this way he abides contemplating the body as a body internally, externally, and both internally and externally.. .And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

So he dwells observing the body in the body internally,

or, observing the body in the body externally,

or, observing the body in the body both internally and externally;

or, he dwells observing states that arise in the body,

or, he dwells observing states that pass away in the body,

or, he dwells observing states that arise and pass away in the body.

Or else, he maintains the mindfulness that "There is a body, merely for knowing and awareness.

And he dwells independent, not clinging to anything in this world.

And that, bhikshus, is how a monk dwells observing the body in the body.

Iti ajjhattaṃ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Sampajānapabbaṃ niṭṭhitaṃ.

Foulness - The Bodily Parts

Perception of foulness: parts of the body

Kāyānupassanā-
paṭikūlamanasikārapabba

"Again, bhikkhus, a bhikkhu reviews this same body up from the soles of the feet and down from the top of the hair, bounded by skin, as full of many kinds of impurity thus: Tn this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints, and urine.'

Just as though there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, red rice, beans, peas, millet, and white rice, and a man with good eyes were to open it and review it thus: 'This is hill rice, this is red rice, these are beans, these are peas, this is millet, this is white rice'; so too, a bhikkhu reviews this same body...as full of many kinds of impurity thus: Tn this body there are head-hairs...and urine.'

Furthermore, bhikshus, a monk reviews this very body, wrapped in skin and full of various impurities, from the soles of the feet upwards and from the crown of the head downwards:

"In this body there are

(1) head-hairs, body-hairs, nails, teeth, skin;

(2) flesh, sinews, bones, bone-marrow, kidneys;

(3) heart, liver, membranes (around the lungs), spleen, lungs;

(4) large intestines, small intestines, stomach-contents, faeces[, brain];

(5) bile, phlegm, pus, blood, sweat, fat;

(6) tears, grease, saliva, snot, oil of the joints, urine.

Just as if there were a bag, open at both ends, full of various kinds of grain, such as hill-rice, paddy, green gram, kidney-beans, sesame, husked rice, and a man with good sight were to open the bag and examine them, saying: "This is hill-rice; this is paddy; this is green gram; this is kidney-bean; this is sesame; this is husked rice,

—so, too, a monk reviews this very body, wrapped in skin and full of various impurities, from the soles of the feet upwards and from the crown of the head downwards:

"In this body there are head-hairs, body-hairs, nails, teeth, skin; flesh, sinews, bones, bone-marrow, kidneys; heart, liver, membranes (around the lungs), spleen, lungs; large intestines, small intestines, stomach-contents, faeces[, brain]; bile, phlegm, pus, blood, sweat, fat; tears, grease, saliva, snot, oil of the joints, urine.

Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ—sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṃ kāye kesā lomā … pe … muttan’ti.

The satipatthana refrain

The satipatthana refrain

The satipatthana refrain

"In this way he abides contemplating the body as a body internally, externally, and both internally and externally.. .

And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

So he dwells observing the body in the body internally, or, observing the body in the body externally, or, observing the body in the body both internally and externally; or, he dwells observing states that arise in the body, or, he dwells observing states that pass away in the body, or, he dwells observing states that arise and pass away in the body.

Or else, he maintains the mindfulness that "There is a body, merely for knowing and awareness.

And he dwells independent, not clinging to anything in this world.

And that, bhikshus, is how a monk dwells observing the body in the body

Iti ajjhattaṃ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ.

Elements

The analysis of the 4 elements

Kāyānupassanā-
dhātumanasikārapabba

"Again, bhikkhus, a bhikkhu reviews this same body, however it is placed, however disposed, as consisting of elements thus: 'In this body there are

the earth element,

the water element,

the fire element, and

the air element.'

Just as though a skilled butcher or his apprentice had killed a cow and was seated at the crossroads with it cut up into pieces; so too, a bhikkhu reviews this same body...
as consisting of elements thus:
'In this body there are

the earth element,

the water element,

the fire element, and

the air element.'

Furthermore, bhikshus, a monk reviews this body, however it may be placed or disposed, in terms of the elements: "There are in this body

(1) the earth-element,

(2) the water-element,

(3) the fire-element,

(4) the air-element.

Just as a skilled butcher or his apprentice, having slaughtered a cow, were to sit at the crossroads with the carcass divided into portions, so, too, a monk reviews this body, however it may be placed or disposed, in terms of the elements:
"There are in this body

(1) the earth-element,

(2) the water-element,

(3) the fire-element,

(4) the air-element.

Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: ‘atthi imasmiṃ kāye

pathavīdhātu

āpodhātu

tejodhātu

vāyodhātū’ti.

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: ‘atthi imasmiṃ kāye

pathavīdhātu

āpodhātu

tejodhātu

vāyodhātū’ti.

The satipatthana refrain

The satipatthana refrain

The satipatthana refrain

"In this way he abides contemplating the body as a body internally, externally, and both internally and externally.. .And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

So he dwells observing the body in the body internally,

or, observing the body in the body externally,

or, observing the body in the body both internally and externally;

or, he dwells observing states that arise in the body,

or, he dwells observing states that pass away in the body,

or, he dwells observing states that arise and pass away in the body.

Or else, he maintains the mindfulness that "There is a body, merely for knowing and awareness.

And he dwells independent, not clinging to anything in this world.

And that, bhikshus, is how a monk dwells observing the body in the body.

Iti ajjhattaṃ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Dhātumanasikārapabbaṃ niṭṭhitaṃ.

The Nine Charnel Ground Contemplations

The nine charnel-ground meditations

Kāyānupassanā-
navasivathikapabba

"Again, bhikkhus, as though he were to see a corpse thrown aside in a charnel ground, one, two, or three days dead, bloated, livid, and oozing matter, a bhikkhu compares this same body with it thus: 'This body too is of the same nature, it will be like that, it is not exempt from that fate.'

The satipatthana refrain

Furthermore, bhikshus, just as if he were to see bodily remains [a corpse] thrown aside in a charnel-ground, one, two, three days dead, bloated, livid [discoloured], festering,
—so, too, he compares this very body with that, thinking:
"Such is the nature of this body: it will become like that—this is unavoidable.

The satipatthana refrain

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

The satipatthana refrain

"Again, as though he were to see a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of worms, a bhikkhu compares this same body with it thus: "This body too is of the same nature, it will be like that, it is not exempt from that fate.'

The satipatthana refrain

Or, again, bhikshus, just as if he were to see bodily remains [a corpse] thrown aside in 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 worms and bugs;

—so, too, he compares this very body with that, thinking:

"Such is the nature of this body: it will become like that—this is unavoidable.

The satipatthana refrain

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

The satipatthana refrain

"Again, as though he were to see a corpse thrown aside in a charnel ground, a skeleton with flesh and blood, held together with sinews...a fleshless skeleton smeared with blood, held together with sinews...a skeleton without flesh and blood, held together with sinews...disconnected bones 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-bone, there a breast-bone, here an arm-bone, there a shoulder-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull - a bhikkhu compares this same body with it thus: 'This body too is of the same nature, it will be like that, it is not exempt from that fate.'

The satipatthana refrain

Or, again, bhikshus, just as if he were to see bodily remains [bones] thrown aside in a charnel-ground,

(c) a skeleton with flesh and blood, connected by sinews,

(d) a skeleton, fleshless, smeared with blood, connected by sinews,

(e) a skeleton, flesh and blood all gone, connected by sinews,(f) random disconnected bones, scattered in all directions, a hand-bone here, a foot-bone there, a

shin-bone here, a rib there, a thigh-bone here, a pelvic bone there, a back-bone here, a shoulderbone

there, a neck-bone here, a jaw-bone there, a tooth here, a skull there;

—so, too, he compares this very body with that:

"Such is the nature of this body: it will become like that—this is unavoidable.

The satipatthana refrain

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ … pe …

The satipatthana refrain

"Again, as though he were to see a corpse thrown aside in a charnel ground, bones bleached white, the colour of shells... bones heaped up, more than a year old...bones rotted and crumbled to dust, a bhikkhu compares this same body with it thus: 'This body too is of the same nature, it will be like that, it is not exempt from that fate.'

Or, again, bhikshus, just as if he were to see bodily remains thrown aside in a charnel-ground,

(f) the bones bleached, looking like conch-shells,

(g) the bones piled up, over a year old,

(h) the bones reduced to dust;

—so, too, he compares this very body with that:

"Such is the nature of this body: it will become like that—this is unavoidable.

Aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ … pe …

Aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ … pe …

Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati … pe … evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni … pe …

Aṭṭhikāni puñjakitāni terovassikāni … pe …

Aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati: ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

The satipatthana refrain

The satipatthana refrain

The satipatthana refrain

"In this way he abides contemplating the body as a body internally,

or he abides contemplating the body as a body externally,

or he abides contemplating the body as a body both internally and externally.

Or else he abides contemplating in the body its arising factors,

or he abides contemplating in the body its vanishing factors,

or he abides contemplating in the body both its arising and vanishing factors.

Or else mindfulness that 'there is a body' is simply established in him to the extent necessary for bare knowledge and mindfulness.

And he abides independent, not clinging to anything in the world.

That too is how a bhikkhu abides contemplating the body as a body.

So he dwells observing the body in the body internally,

or, observing the body in the body externally,

or, observing the body in the body both internally and externally;

or, he dwells observing states that arise in the body,

or, he dwells observing states that pass away in the body,

or, he dwells observing states that arise and pass away in the body.

Or else, he maintains the mindfulness that "There is a body, merely for knowing and awareness.

And he dwells independent, not clinging to anything in this world.

And that, bhikshus, is how a monk dwells observing the body in the body.

Iti ajjhattaṃ vā kāye kāyānupassī viharati,

bahiddhā vā kāye kāyānupassī viharati,

ajjhattabahiddhā vā kāye kāyānupassī viharati;

samudayadhammānupassī vā kāyasmiṃ viharati,

vayadhammānupassī vā kāyasmiṃ viharati,

samudayavayadhammānupassī vā kāyasmiṃ viharati.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti.

Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Navasivathikapabbaṃ niṭṭhitaṃ.

Cuddasakāyānupassanā niṭṭhitā.

CONTEMPLATION OF FEELING

OBSERVING FEELINGS

VEDANĀNUPASSANĀ

"And how, bhikkhus, does a bhikkhu abide contemplating feelings as feelings? Here,

when feeling a pleasant feeling, a bhikkhu understands: 'I feel a pleasant feeling';

when feeling a painful feeling, he understands: 'I feel a painful feeling';

when feeling a neither-painful-nor-pleasant feeling, he understands: 'I feel a neither-painful-nor-pleasant feeling.'

When feeling a worldly pleasant feeling, he understands: 'I feel a worldly pleasant feeling';

when feeling an unworldly pleasant feeling, he understands: 'I feel an unworldly pleasant feeling';

when feeling a worldly painful feeling, he understands: 'I feel a worldly painful feeling';

when feeling an unworldly painful feeling, he understands: 'I feel an unworldly painful feeling';

when feeling a worldly neither-painful-nor-pleasant feeling, he understands: 'I feel a worldly neither-painful-nor-pleasant feeling';

when feeling an unworldly neither-painful-nor-pleasant feeling, he understands: 'I feel an unworldly neither-painful-nor-pleasant feeling.'

And how, bhikshus, does a monk dwell observing feelings in the feelings?

Here, bhikshus, a monk,

(1) feeling a pleasant feeling, understands, "I feel a pleasant feeling ["Pleasant feeling],

feeling a painful feeling, he understands, "I feel a painful feeling ["Pain];

feeling a neutral feeling, he understands, "I feel a neutral feeling ["Neutral feeling].

(2) Feeling a pleasant sensual [carnal] feeling, he understands, "I feel a pleasant sensual feeling ["Pleasant sensual feeling].

feeling a pleasant non-sensual [spiritual] feeling, he understands, "I feel a pleasant non-sensual feeling ["Pleasant non-sensual feeling];

(3) Feeling a painful sensual feeling, he understands, "I feel a painful sensual feeling ["Painful sensual feeling].

feeling a painful non-sensual feeling, he understands, "I feel a painful non-sensual feeling;

(4) Feeling a neutral sensual feeling, he understands, "I feel a neutral sensual feeling ["Neutral sensual feeling].

feeling a neutral non-sensual feeling, he understands, "I feel a neutral non-sensual feeling. ["Neutral non-sensual feeling.]

Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?

Idha, bhikkhave, bhikkhu

Sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti.

Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.

Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.

Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti.

Nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti.

Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.

Nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.

Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.

Nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.

The satipatthana refrain

The satipatthana refrain

The satipatthana refrain

"In this way he abides contemplating feelings as feelings internally, or he abides contemplating feelings as feelings externally, or he abides contemplating feelings as feelings both internally and externally. Or else he abides contemplating in feelings their arising factors, or he abides contemplating in feelings their vanishing factors, or he abides contemplating in feelings both their arising and vanishing factors. Or else mindfulness that 'there is feeling' is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating feelings as feelings.

So he dwells observing feelings in the feelings internally,

or, observing feelings in the feelings externally,

or, observing feelings in the feelings both internally and externally.

Or, he dwells observing states that arise in the feelings,

or, he dwells observing states that pass away in the feelings,

or, he dwells observing states that arise and pass away in the feelings;

Or else, he maintains the mindfulness that "There is feeling (atthi vedanā’ti), merely for knowing and awareness.

And he dwells independent, not clinging to anything in this world.

And that, bhikshus, is how a monk dwells observing feelings in the feelings.

Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

Vedanānupassanā niṭṭhitā.

CONTEMPLATION OF MIND

OBSERVING THE MIND

CITTĀNUPASSANĀ

"And how, bhikkhus, does a bhikkhu abide contemplating mind as mind? Here a bhikkhu understands

mind affected by lust as mind affected by lust, and

mind unaffected by lust as mind unaffected by lust.

He understands mind affected by hate as mind affected by hate, and

mind unaffected by hate as mind unaffected by hate.

He understands mind affected by delusion as mind affected by delusion, and

mind unaffected by delusion as mind unaffected by delusion.

He understands contracted mind as contracted mind, and

distracted mind as distracted mind.

He understands exalted mind as exalted mind, and

unexalted mind as unexalted mind.

He understands surpassed mind as surpassed mind, and

unsurpassed mind as unsurpassed mind.

He understands concentrated mind as concentrated mind, and

unconcentrated mind as unconcentrated mind.

He understands liberated mind as liberated mind, and

unliberated mind as unliberated mind.

And how, bhikshus, does a monk dwell observing the mind in the mind?

Here, bhikshus,

(1) a monk understands a lustful mind as "Lustful mind,

or, he understands a lust-free mind as "Lust-free mind.

(2) Or, he understands a hating mind as "Hating mind,

or, he understands a hate-free mind as "Hate-free mind.

(3) Or, he understands a deluded mind as "Deluded mind,

or, he understands an undeluded mind as "Undeluded mind.

(4) Or, he understands a narrowed [constricted] mind as "Narrowed mind,

or, he understands a distracted mind as "Distracted mind.

(5) Or, he understands a great [exalted] mind as "Great mind [Exalted mind],

or, he understands a small mind [unexalted mind] as "Small mind [Unexalted mind].

(6) Or, he understands a surpassable mind as "Surpassable mind,

or, he understands an unsurpassable mind as "Unsurpassable mind.

(7) Or, he understands a concentrated mind as "Concentrated mind,

or, he understands an unconcentrated mind as "Unconcentrated mind.

(8) Or, he understands a liberated mind as "Liberated mind,

or, he understands an unliberated mind as "Unliberated mind.

Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu

sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti.

Vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti.

Sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti.

Vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti.

Samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti.

Vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti.

Saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti.

Vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti.

Mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti.

Amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti.

Sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti.

Anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti.

Samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti.

Asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti.

Vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti.

Avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.

The satipatthana refrain

The satipatthana refrain

The satipatthana refrain

"In this way he abides contemplating mind as mind internally, or he abides contemplating mind as mind externally, or he abides contemplating mind as mind both internally and externally.

Or else he abides contemplating in mind its arising factors, or he abides contemplating in mind its vanishing factors, or he abides contemplating in mind both its arising and vanishing factors. Or else mindfulness that 'there is mind' is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind as mind.

So he dwells observing the mind in the mind internally,

or, observing the mind in the mind externally,

or, observing the mind in the mind both internally and externally.

Or, he dwells observing states that arise in the mind,

or, he dwells observing states that pass away in the mind,

or, he dwells observing states that arise and pass away in the mind;

Or else, he maintains the mindfulness that "There is a mind (atthi cittan ti), merely for knowing and awareness.

And he dwells independent, not clinging to anything in this world.

And that, bhikshus, is how a monk dwells observing the mind in the mind.

Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati. ‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

Cittānupassanā niṭṭhitā.

CONTEMPLATION OF MIND-OBJECTS

OBSERVING DHARMAS [PHENOMENA]

DHAMMĀNUPASSANĀ

The Five Hindrances

The five mental hindrances

Dhammānupassanānīvaraṇapabba

"And how, bhikkhus, does a bhikkhu abide contemplating mind-objects as mind-objects?

Here a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five hindrances. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the five hindrances?

Here, there being sensual desire in him, a bhikkhu understands 'There is sensual desire in me';

or there being no sensual desire in him, he understands: "There is no sensual desire in me';

and he also understands how there comes to be the arising of unarisen sensual desire,

and how there comes to be the abandoning of arisen sensual desire,

and how there comes to be the future non-arising of abandoned sensual desire.'

"There being ill will in him...

There being sloth and torpor in him.. .

There being restlessness and remorse in him...

There being doubt in him,

a bhikkhu understands: 'There is doubt in me';

or there being no doubt in him, he understands: 'There is no doubt in me';

and he understands how there comes to be the arising of unarisen doubt,

and how there comes to be the abandoning of arisen doubt,

and how there comes to be the future non-arising of abandoned doubt.

And how, bhikshus, does a monk dwell observing dharmas in the dharmas [phenomena in the phenomena]?

Here, bhikshus, a monk dwells observing dharmas in the dharmas in respect of the five hindrances.

How does a monk dwell observing dharmas in the dharmas in respect of the five hindrances?

Here, bhikshus,

(1) when there is sensual desire in him, he understands, "There is sensual desire in me.

Or, when there is no sensual desire in him, he understands, "There is no sensual desire in me.

And he understands the arising unarisen sensual desire;

and he understands the letting go of arisen sensual desire;

and he understands the non-arising further of the sensual desire that he has given up.

(2) When there is ill will in him, he understands, "There is ill will in me.

Or, when there is no ill will in him, he understands, "There is no ill will in me.

And he understands the arising of unarisen ill will;

and he understands the letting go of arisen ill will;

and he understands the non-arising further of the ill will that he has given up.

(3) When there are sloth and torpor in him, he understands, "There are sloth and torpor in me.

Or, when there are no sloth and torpor in him, he understands, "There are no sloth and torpor in me.

And he understands the arising of unarisen sloth and torpor;

and he understands the letting go of the arisen sloth and torpor;

and he understands the non-arising further of the sloth and torpor that he has given up.

(4) When there are restlessness and remorse in him, he understands, "There are restlessness and remorse in me.

when there are no restlessness and remorse in him, he understands, "There are no restlessness and remorse in me.

And he understands the arising of unarisen restlessness and remorse;

and he understands the letting go of arisen restlessness and remorse;

and he understands the non-arising further of the restlessness and remorse that he has given up.

(5) When there is doubt in him, he understands, "There is doubt in me.

Or, when there is no doubt in him, he understands, "There is no doubt in me.

And he understands the arising of unarisen doubt;

and he understands the letting go of arisen doubt;

and he understands the non-arising further of the doubt that he has given up.

Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?

Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti,

asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti;

yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti,

yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti,

yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti. (1)

Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti,

asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti;

yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti,

yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti,

yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti. (2)

Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddhan’ti pajānāti,

asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddhan’ti pajānāti,

yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti,

yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti,

yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti tañca pajānāti. (3)

Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti,

asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti;

yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti,

yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti,

yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti. (4)

Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti,

asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti;

yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti,

yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti,

yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti. (5)

The satipatthana refrain

The satipatthana refrain

The satipatthana refrain

"In this way he abides contemplating mind-objects as mindobjects internally, or he abides contemplating mind-objects as mind-objects externally, or he abides contemplating mindobjects as mind-objects both internally and externally. Or else he abides contemplating in mind-objects their arising factors, or he abides contemplating in mind-objects their vanishing factors, or he abides contemplating in mind-objects both their arising and vanishing factors. Or else mindfulness that 'there are mindobjects' is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five hindrances.

So he dwells observing dharmas in the dharmas internally,

or, observing dharmas in the dharmas externally,

or, observing dharmas in the dharmas both internally and externally.

Or, he dwells observing states that arise in dharmas,

or, he dwells observing states that pass away in dharmas,

or, he dwells observing states that arise and pass away in dharmas;

Or else, he maintains the dharma that "There are dharmas (atthi dhammâ ti), merely for knowing and awareness.

And he dwells independent, not clinging to anything in this world.

And that, bhikshus, is how a monk dwells observing dharmas in the dharmas in respect to the 5 hindrances.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

Nīvaraṇapabbaṃ niṭṭhitaṃ.

The Five Aggregates

The five aggregates

Dhammānupassanākhandhapabba

"Again, bhikkhus, a bhikkhu abides contemplating mindobject as mind-objects in terms of the five aggregates affected by clinging.

And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the five aggregates affected by clinging? Here a bhikkhu understands:

'Such is material form, such its origin, such its disappearance;

such is feeling, such its origin, such its disappearance;

such is perception, such its origin, such its disappearance;

such are the formations, such their origin, such their disappearance;

such is consciousness, such its origin, such its disappearance.'

Again, bhikshus, a monk dwells observing dharmas [phenomena] in the dharmas in respect to the five aggregates of clinging.

How does a monk dwell observing dharmas in the dharmas in respect of the five aggregates of clinging?

Here, bhikshus, a monk considers thus,

(1) "Such is form, such is the arising of form, such is the passing away of form.

(2) "Such is feeling, such is the arising of feeling, such is the passing away of feeling.

(3) "Such is perception, such is the arising of perception, such is the passing away of perception.

(4) "Such are mental formations, such is the arising of mental formations, such is the passing away of mental formations;

(5) "Such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.

Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?

Idha, bhikkhave, bhikkhu:

‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;

iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;

iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;

iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo;

iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti;

The satipatthana refrain

The satipatthana refrain

The satipatthana refrain

"In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally...And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five aggregates affected by clinging.

So he dwells observing dharmas in the dharmas internally,

or, observing dharmas in the dharmas externally,

or, observing dharmas in the dharmas both internally and externally.

Or, he dwells observing states that arise in dharmas,

or, he dwells observing states that pass away in dharmas,

or, he dwells observing states that arise and pass away in dharmas;

Or else, he maintains the dharma that "There are dharmas (atthi dhammâ ti), merely for knowing and awareness.

And he dwells independent, not clinging to anything in this world.

And that, bhikshus, is how a monk dwells observing dharmas in the dharmas in respect to the 5 aggregates.

iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

Khandhapabbaṃ niṭṭhitaṃ.

The Six Bases

The six sense-bases

Dhammānupassanāāyatanapabba

"Again, bhikkhus, a bhikkhu abides contemplating mindobjects as mind-objects in terms of the six internal and external bases.

And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the six internal and external bases?

Here a bhikkhu understands the eye, he understands forms,

and he understands the fetter that arises dependent on both;

and he also understands how there comes to be the arising of the unarisen fetter,

and how there comes to be the abandoning of the arisen fetter,

and how there comes to be the future non-arising of the abandoned fetter.

"He understands the ear, he understands sounds...

He understands the nose, he understands odours...

He understands the tongue, he understands flavours...

He understands the body, he understands tangibles...

He understands the mind, he understands mind-objects,

and he understands the fetter that arises dependent on both;

and he also understands how there comes to be the arising of the unarisen fetter,

and how there comes to be the abandoning of the arisen fetter,

and how there comes to be the future non-arising of the abandoned fetter.

Again, bhikshus, a monk dwells observing dharmas [phenomena] in the dharmas in respect to the six internal and six external sense-bases.

Bhikshus, how does a monk dwell observing dharmas in the dharmas in respect of the six internal and six external sense-bases?

Here, bhikshus, a monk

(1) understands the eye and understands forms,

and he understands whatever fetter that arises dependent on both,

and he understands the arising of an unarisen fetter,

and he understands the letting go of an arisen fetter,

and he understands the non-arising further of fetter that he has given up.

(2) He understands the ear and understands sounds,

and he understands whatever fetter that arises dependent on both,

and he understands the arising of an unarisen fetter,

and he understands the letting go of an arisen fetter,

and he understands the non-arising further of fetter that he has given up.

(3) He understands the nose and understands smells,

and he understands whatever fetter that arises dependent on both,

and he understands the arising of an unarisen fetter,

and he understands the letting go of an arisen fetter,

and he understands the non-arising further of fetter that he has given up.

(4) He understands the tongue and understands tastes,

and he understands whatever fetter that arises dependent on both,

and he understands the arising of an unarisen fetter,

and he understands the letting go of an arisen fetter,

and he understands the non-arising further of fetter that he has given up.

(5) He understands the body and understands touches,

and he understands whatever fetter that arises dependent on both,

and he understands the arising of an unarisen fetter,

and he understands the letting go of an arisen fetter,

and he understands the non-arising further of fetter that he has given up.

(6) He understands the mind and understands dharmas [mind-objects], and he understands whatever fetter that arises dependent on both,

and he understands the arising of an unarisen fetter,

and he understands the letting go of an arisen fetter,

and he understands the non-arising further of the fetter that he has given up.

Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (1)

Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (2)

Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (3)

Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (4)

Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (5)

Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti. (6)

The satipatthana refrain

The satipatthana refrain

The satipatthana refrain

"In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally...And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the six internal and external bases.

So he dwells observing dharmas in the dharmas internally,

or, observing dharmas in the dharmas externally,

or, observing dharmas in the dharmas both internally and externally.

Or, he dwells observing states that arise in dharmas,

or, he dwells observing states that pass away in dharmas,

or, he dwells observing states that arise and pass away in dharmas;

Or else, he maintains the dharma that "There are dharmas (atthi dhammâ ti), merely for knowing and awareness.

And he dwells independent, not clinging to anything in this world.

And that, bhikshus, is how a monk dwells observing dharmas in the dharmas in respect to the 6 internal sense-bases and 6 external sense-bases

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

Āyatanapabbaṃ niṭṭhitaṃ.

The Seven Enlightenment Factors

The seven awakening-factors

Dhammānupassanābojjhaṅgapabba

"Again, bhikkhus, a bhikkhu abides contemplating mindobjects as mind-objects in terms of the seven enlightenment factors. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the seven enlightenment factors?

Here, there being the mindfulness enlightenment factor in him, a bhikkhu

understands: 'There is the mindfulness enlightenment factor in me';

or there being no mindfulness enlightenment factor in him,

he understands: 'There is no mindfulness enlightenment factor in me';

and he also understands how there comes to be the arising of the unarisen mindfulness enlightenment factor,

and how the arisen mindfulness enlightenment factor comes to fulfilment by development.

"There being the investigation-of-states enlightenment factor in him …

There being the energy enlightenment factor in him...

There being the rapture enlightenment factor in him...

There being the tranquillity enlightenment factor in him...

There being the concentration enlightenment factor in him.. .

There being the equanimity enlightenment factor in him, a bhikkhu understands:

'There is the equanimity enlightenment factor in me';

or there being no equanimity enlightenment factor in him,

he understands: "There is no equanimity enlightenment factor in me';

and he also understands how there comes to be the arising of the unarisen equanimity enlightenment factor,

and how the arisen equanimity enlightenment factor comes to fulfilment by development.

Again, bhikshus, a monk dwells observing dharmas [phenomena] in the dharmas in respect to the seven awakening-factors.

How does a monk dwell observing dharmas in the dharmas in respect of the seven awakeningfactors?

Here, bhikshus, a monk,

(1) When there is the awakening-factor of mindfulness in him, he understands,

"There is the awakening-factor of mindfulness in me.

Or, when there is no awakening-factor of mindfulness in him, he understands,

"There is no awakening-factor of mindfulness in me.

And he understands the arising of an unarisen awakening-factor of mindfulness;

and he understands the perfecting of the arisen awakening-factor of mindfulness.

(2) When there is the awakening-factor of dharma-discernment in him, he understands,

"There is the awakening-factor of dharma-discernment in me.

Or, when there is no awakening-factor of dharma-discernment in him, he understands,

"There is no awakening-factor of dharma-discernment in me.

And he understands the arising of an unarisen awakening-factor of dharma-discernment;

and he understands the perfecting of the arisen awakening-factor of dharma-discernment.

(3) When there is the awakening-factor of effort [energy] in him, he understands,

"There is the awakening-factor of effort in me.

Or, when there is no awakening-factor of effort in him, he understands,

"There is no awakening-factor of effort in me.

And he understands the arising of an unarisen awakening-factor of effort;

and he understands the perfecting of the arisen awakening-factor of effort.

(4) When there is the awakening-factor of zest in him, he understands,

"There is the awakening-factor of zest in me.

Or, when there is no awakening-factor of zest in him, he understands,

"There is no awakening-factor of zest in me.

And he understands the arising of an unarisen awakening-factor of zest;

and he understands the perfecting of the arisen awakening-factor of zest.

(5) When there is the awakening-factor of tranquillity in him, he understands,

"There is the awakening-factor of tranquillity in me.

Or, when there is no awakening-factor of tranquillity in him, he understands,

"There is no awakening-factor of tranquillity in me.

And he understands the arising of an unarisen awakening-factor of tranquillity;

and he understands the perfecting of the arisen awakening-factor of tranquillity.

(6) When there is the awakening-factor of samadhi in him, he understands,

"There is the awakening-factor of samadhi in me.

Or, when there is no awakening-factor of samadhi in him, he understands,

"There is no awakening-factor of samadhi in me.

And he understands the arising of an unarisen awakening-factor of samadhi;

and he understands the perfecting of the arisen awakening-factor of samadhi.

(7) When there is the awakening-factor of equanimity in him, he understands,

"There is the awakening-factor of equanimity in me.

Or, when there is no awakening-factor of equanimity in him, he understands,

"There is no awakening-factor of equanimity in me.

And he understands the arising of an unarisen awakening-factor of equanimity,

and he understands the perfecting of the arisen awakening-factor of equanimity.

Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti,

asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti,

yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti,

yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (1)

Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti,

asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti,

yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti,

yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (2)

Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti,

asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti,

yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti,

yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (3)

Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti,

asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti,

yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti,

yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (4)

Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti,

asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti,

yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti,

yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (5)

Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti,

asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti,

yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti,

yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (6)

Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti,

asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti,

yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti,

yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. (7)

The satipatthana refrain

The satipatthana refrain

The satipatthana refrain

"In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally...And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the seven enlightenment factors.

So he dwells observing dharmas in the dharmas internally,

or, observing dharmas in the dharmas externally,

or, observing dharmas in the dharmas both internally and externally.

Or, he dwells observing states that arise in dharmas,

or, he dwells observing states that pass away in dharmas,

or, he dwells observing states that arise and pass away in dharmas;

Or else, he maintains the dharma that "There are dharmas (atthi dhammâ ti), merely for knowing

and awareness.

And he dwells independent, not clinging to anything in this world.

And that, bhikshus, is how a monk dwells observing dharmas in the dharmas in respect to the 7 awakening-factors.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

Bojjhaṅgapabbaṃ niṭṭhitaṃ.

The Four Noble Truths

The four noble truths

Dhammānupassanāsaccapabba

"Again, bhikkhus, a bhikkhu abides contemplating mindobjects as mind-objects in terms of the Four Noble Truths.

And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the Four Noble Truths?

Here a bhikkhu

understands as it actually is: 'This is suffering';

he understands as it actually is: 'This is the origin of suffering';

he understands as it actually is: 'This is the cessation of suffering';

he understands as it actually is:

'This is the way leading to the cessation of suffering.'

Again, bhikshus, a monk dwells observing dharmas [phenomena] in the dharmas in respect to the four noble truths.

How does a monk dwell observing dharmas in the dharmas in respect of the four noble truths?

Here, bhikshus, a monk

understands [knows], as it really is, "This is suffering;

understands, as it really is, "This is the arising of suffering;

understands, as it really is, "This is the ending of suffering;

understands, as it really is, "This is the way leading to the ending of suffering.

Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?

Idha, bhikkhave, bhikkhu

‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti,

‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti,

‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti,

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

Paṭhamabhāṇavāro niṭṭhito.

4.5.1. Dukkhasaccaniddesa

Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.

Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti. (1)

Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā. (2)

Katamañca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ. (3)

Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko. (4)

Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo. (5)

Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ. (6)

Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ. (7)

Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso. (8)

Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho. (9)

Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho. (10)

Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. (11)

Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

4.5.2. Samudayasaccaniddesa

Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ—kāmataṇhā bhavataṇhā vibhavataṇhā.

Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke … pe … ghānaṃ loke … jivhā loke … kāyo loke … mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Cakkhuviññāṇaṃ loke … sotaviññāṇaṃ loke … ghānaviññāṇaṃ loke … jivhāviññāṇaṃ loke … kāyaviññāṇaṃ loke … manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

4.5.3. Nirodhasaccaniddesa

Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke … pe … ghānaṃ loke … jivhā loke … kāyo loke … mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Cakkhuviññāṇaṃ loke … sotaviññāṇaṃ loke … ghānaviññāṇaṃ loke … jivhāviññāṇaṃ loke … kāyaviññāṇaṃ loke … manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

4.5.4. Maggasaccaniddesa

Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi. (1)

Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo. (2)

Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. Ayaṃ vuccati, bhikkhave, sammāvācā. (3)

Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto. (4)

Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammāājīvo. (5)

Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo. (6)

Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati. (7)

Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi. (8)

Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

The satipatthana refrain

The satipatthana refrain

The satipatthana refrain

"In this way he abides contemplating mind-objects as mindobjects internally,

or he abides contemplating mind-objects as mind-objects externally,

or he abides contemplating mind-objects as mind-objects both internally and externally.

Or else he abides contemplating in mind-objects their arising factors,

or he abides contemplating in mind-objects their vanishing factors,

or he abides contemplating in mind-objects both their arising and vanishing factors.

Or else mindfulness that 'there are mind-objects' is simply established in him to the extent necessary for bare knowledge and mindfulness.

And he abides independent, not clinging to anything in the world.

That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the Four Noble Truths.

So he dwells observing dharmas in the dharmas internally,

or, observing dharmas in the dharmas externally,

or, observing dharmas in the dharmas both internally and externally.

Or, he dwells observing states that arise in dharmas,

or, he dwells observing states that pass away in dharmas,

or, he dwells observing states that arise and pass away in dharmas;

Or else, he maintains the dharma that "There are dharmas (atthi dhammâ ti), merely for knowing

and awareness.

And he dwells independent, not clinging to anything in this world.

And that, bhikshus, is how a monk dwells observing dharmas in the dharmas in respect to the 4 noble truths.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

Saccapabbaṃ niṭṭhitaṃ.

Dhammānupassanā niṭṭhitā.

CONCLUSION

CONCLUSION

CONCLUSION

"Bhikkhus, if anyone should develop these four foundations of mindfulness in such a way for seven years, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.

"Let alone seven years, bhikkhus. If anyone should develop these four foundations of mindfulness in such a way for six years...for five years...for four years...for three years...for two years.. .for one year, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.

"Let alone one year, bhikkhus. If anyone should develop these four foundations of mindfulness in such a way for seven months...for six months...for five months...for four months...for three months...for two months...for one month...for half a month, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.

"Let alone half a month, bhikkhus. If anyone should develop these four foundations of mindfulness in such a way for seven days, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, non-return.

"So it was with reference to this that it was said:

'Bhikkhus, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realisation of Nibbana - namely, the four foundations of mindfulness.'"

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.

Whoever, bhikshus, were to cultivate these four focuses of mindfulness in this way for just 7 years, he may expect one of two fruits:

either arhathood in this very life or, if there is any trace [substrate] of clinging left, non-return.”

Let alone 7 years —whoever were to cultivate these four focuses of mindfulness in this

way for just 6 years, he may expect one of two fruits is to be expected:

either arhathood in this very life or, if there is any trace [substrate] of clinging left, non-return.

Let alone 6 years—whoever were to cultivate these four focuses of mindfulness in this way for

just 5 years, he may expect one of two fruits:

either arhathood in this very life or, if there should be any trace of clinging left, non-return.

Let alone 5 years—whoever were to cultivate these four focuses of mindfulness in this way for

just 4 years, he may expect one of two fruits:

either arhathood in this very life or, if there should be any trace of clinging left, non-return.

Let alone 4 years—whoever were to cultivate these four focuses of mindfulness in this way for just 3 years, he may expect one of two fruits:

either arhathood in this very life or, if there should be any trace of clinging left, non-return.

Let alone 3 years—whoever were to cultivate these four focuses of mindfulness in this way

for just 2 years, he may expect one of two fruits:

either arhathood in this very life or, if there should be any trace of clinging left, non-return.

Let alone 2 years—whoever were to cultivate these four focuses of mindfulness in this way

for just 1 year, he may expect one of two fruits:

either arhathood in this very life or, if there should be any trace of clinging left, non-return.

Let alone 1 year—whoever were to cultivate these four focuses of mindfulness in this way for just 7 months, he may expect one of two fruits: either arhathood in this very life or, if there should be any trace of clinging left, non-return.

Let alone 7 months—whoever were to cultivate these four focuses of mindfulness in this way for just six months, he may expect one of two fruits: either arhathood in this very life or, if there is any trace [substrate] of clinging left, non-return.

Let alone 6 months—whoever were to cultivate these four focuses of mindfulness in this way for just 5 months, he may expect one of two fruits: either arhathood in this very life or, if there should be any trace of clinging left, non-return.

Let alone 5 months—whoever were to cultivate these four focuses of mindfulness in this wayfor just 4 months, he may expect one of two fruits:either arhathood in this very life or, if there should be any trace of clinging left, non-return.

Let alone 4 months—whoever were to cultivate these four focuses of mindfulness in this wayfor just 3 months, he may expect one of two fruits:either arhathood in this very life or, if there should be any trace of clinging left, non-return.

Let alone 3 months—whoever were to cultivate these four focuses of mindfulness in this wayfor just 2 months, he may expect one of two fruits:either arhathood in this very life or, if there should be any trace of clinging left, non-return.

Let alone 2 months—whoever were to cultivate these four focuses of mindfulness in this wayfor just 1 month, he may expect one of two fruits:either arhathood in this very life or, if there should be any trace of clinging left, non-return.

Let alone 1 month—whoever were to cultivate these four focuses of mindfulness in this way for just half a month, he may expect one of two fruits: either arhathood in this very life or, if there should be any trace of clinging left, non-return.

Let alone half a month—whoever were to cultivate these four focuses of mindfulness in this way for just 7 days, he may expect one of two fruits: either final knowledge here and now, or, if there is any trace [substrate] of clinging left, non-return.

It was said:

"Bhikshus, this is the ekâyana path [the path for one, where only one goes by oneself to the onepointedness of mind],

- for the purification of beings, for the overcoming of sorrow and lamentation,

- for the disappearance of physical and mental pain,

- for gaining the right path,

- for the realization of nirvana, that is to say, the four focuses of mindfulness.

It is for this reason that this was said.”

This is what the Blessed One said. The monks joyfully approved of the Blessed Ones word.

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

Tiṭṭhantu, bhikkhave, satta vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni … pe … pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṃ vassaṃ … tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni … pe … pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṃ māsaṃ … aḍḍhamāsaṃ … tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitāti.

‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā’ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

________

*