- 0.1Dīgha Nikāya 22Long Discourses 22
0.2MahāsatipaṭṭhānasuttaThe Longer Discourse on Mindfulness Meditation
1.1PTS 2.290Evaṁ me sutaṁ—So I have heard.11.2ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.1.3Tatra kho bhagavā bhikkhū āmantesi:There the Buddha addressed the mendicants,1.4“bhikkhavo”ti.“Mendicants!”
1.5“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ.“Venerable sir,” they replied.1.6Bhagavā etadavoca:The Buddha said this:
1.7“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.2
1.8Katame cattāro?What four?1.9Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.31.10vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.41.11citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.51.12dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.6
1.13Uddeso niṭṭhito.
2.0.11. Kāyānupassanā1. Observing the Body
2.0.21.1. Kāyānupassanāānāpānapabba1.1. Mindfulness of Breathing
2.1PTS 2.291Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?And how does a mendicant meditate observing an aspect of the body?
2.2Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.It’s when a mendicant—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, sets their body straight, and brings mindfulness to the present.72.3So satova assasati, satova passasati.Just mindful, they breathe in. Mindful, they breathe out.8
2.4Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti.Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’9
2.5Rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti.Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’10
2.6‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati.They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’11
2.7‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’12
2.8Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti;It’s like a deft lathe-turner or lathe-turner’s apprentice. When drawing a long pull they know: ‘I’m drawing a long pull,’ and when drawing a short pull they know: ‘I’m drawing a short pull.’2.9evameva kho, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti.2.10‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.
2.11PTS 2.292Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati.And so they meditate observing an aspect of the body internally, externally, and both internally and externally.132.12Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.With respect to the body, they meditate observing the liability to originate, to vanish, and to originate and vanish.142.13‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.15
2.14Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.That’s how a mendicant meditates by observing an aspect of the body.
2.15Ānāpānapabbaṁ niṭṭhitaṁ.
3.01.2. Kāyānupassanāiriyāpathapabba1.2. The Postures
3.1Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti,Furthermore, when a mendicant is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’163.2yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.Whatever posture their body is in, they know it.
3.3Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati.And so they meditate observing an aspect of the body internally, externally, and both internally and externally.3.4Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.They meditate observing, with respect to the body, the liability to originate, to vanish, and to originate and vanish.3.5‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
3.6Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.That too is how a mendicant meditates by observing an aspect of the body.
3.7Iriyāpathapabbaṁ niṭṭhitaṁ.
4.01.3. Kāyānupassanāsampajānapabba1.3. Situational Awareness
4.1Puna caparaṁ, 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.Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl, and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.17
4.2PTS 2.293Iti ajjhattaṁ vā …pe…And so they meditate observing an aspect of the body internally …
4.3Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.That too is how a mendicant meditates by observing an aspect of the body.
4.4Sampajānapabbaṁ niṭṭhitaṁ.
5.01.4. Kāyānupassanāpaṭikūlamanasikārapabba1.4. Focusing on the Repulsive
5.1Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.185.2‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’19
5.3PTS 2.294Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti.It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And a person with clear eyes were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’20
5.4Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:5.5‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti.
5.6Iti ajjhattaṁ vā …pe…And so they meditate observing an aspect of the body internally …
5.7Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.That too is how a mendicant meditates by observing an aspect of the body.
5.8Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.
6.01.5. Kāyānupassanādhātumanasikārapabba1.5. Focusing on the Elements
6.1Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements:216.2‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.‘In this body there is the earth element, the water element, the fire element, and the air element.’22
6.3Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa;It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into chops.236.4evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:6.5‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
6.6PTS 2.295Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…And so they meditate observing an aspect of the body internally …
6.7Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.That too is how a mendicant meditates by observing an aspect of the body.
6.8Dhātumanasikārapabbaṁ niṭṭhitaṁ.
7.01.6. Kāyānupassanānavasivathikapabba1.6. The Charnel Ground Contemplations
7.1Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering.247.2So imameva kāyaṁ upasaṁharati:They’d compare it with their own body:257.3‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.‘This body is also of that same nature, that same kind, and cannot go beyond that.’7.4Iti ajjhattaṁ vā …pe…And so they meditate observing an aspect of the body internally …
7.5Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.That too is how a mendicant meditates by observing an aspect of the body.
8.1PTS 2.296Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ.Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, hounds, tigers, leopards, jackals, and many kinds of little creatures.8.2So imameva kāyaṁ upasaṁharati:They’d compare it with their own body:8.3‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.‘This body is also of that same nature, that same kind, and cannot go beyond that.’8.4Iti ajjhattaṁ vā …pe…And so they meditate observing an aspect of the body internally …
8.5Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.That too is how a mendicant meditates by observing an aspect of the body.
9.1Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe…Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …
9.2Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe…A skeleton without flesh but smeared with blood, and held together by sinews …
9.3Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe…A skeleton rid of flesh and blood, held together by sinews …
9.4PTS 2.297Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ.Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull. …9.5So imameva kāyaṁ upasaṁharati:9.6‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.9.7Iti ajjhattaṁ vā …pe…9.8viharati.
10.1Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe…White bones, the color of shells …
10.2Aṭṭhikāni puñjakitāni terovassikāni …pe…Decrepit bones, heaped in a pile …
10.3PTS 2.298Aṭṭhikāni pūtīni cuṇṇakajātāni.Bones rotted and crumbled to powder.2610.4So imameva kāyaṁ upasaṁharati:They’d compare it with their own body:10.5‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.‘This body is also of that same nature, that same kind, and cannot go beyond that.’10.6Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati.And so they meditate observing an aspect of the body internally, externally, and both internally and externally.10.7Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.With respect to the body, they meditate observing the liability to originate, to vanish, and to originate and vanish.10.8‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
10.9Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.That too is how a mendicant meditates by observing an aspect of the body.
10.10Navasivathikapabbaṁ niṭṭhitaṁ.
10.11Cuddasa kāyānupassanā niṭṭhitā.
11.02. Vedanānupassanā2. Observing the Feelings
11.1Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?And how does a mendicant meditate observing an aspect of feelings?27
11.2Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.It’s when a mendicant who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’28
11.3Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.When they feel a painful feeling, they know: ‘I feel a painful feeling.’
11.4Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’
11.5Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.When they feel a pleasant feeling of the flesh, they know: ‘I feel a pleasant feeling of the flesh.’29
11.6Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.When they feel a pleasant feeling not of the flesh, they know: ‘I feel a pleasant feeling not of the flesh.’30
11.7Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.When they feel a painful feeling of the flesh, they know: ‘I feel a painful feeling of the flesh.’
11.8Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.When they feel a painful feeling not of the flesh, they know: ‘I feel a painful feeling not of the flesh.’31
11.9Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.When they feel a neutral feeling of the flesh, they know: ‘I feel a neutral feeling of the flesh.’
11.10Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.When they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’32
11.11PTS 2.299Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati.And so they meditate observing an aspect of feelings internally, externally, and both internally and externally.11.12Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati.With respect to feelings, they meditate observing the liability to originate, to vanish, and to originate and vanish.11.13‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
11.14Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.That’s how a mendicant meditates by observing an aspect of feelings.
11.15Vedanānupassanā niṭṭhitā.
12.03. Cittānupassanā3. Observing the Mind
12.1Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati?And how does a mendicant meditate observing an aspect of the mind?
12.2Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti.It’s when a mendicant understands mind with greed as ‘mind with greed,’3312.3Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti.and mind without greed as ‘mind without greed.’12.4Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti.They understand mind with hate as ‘mind with hate,’12.5Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti.and mind without hate as ‘mind without hate.’12.6Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti.They understand mind with delusion as ‘mind with delusion,’12.7Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti.and mind without delusion as ‘mind without delusion.’12.8Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti.They know constricted mind as ‘constricted mind,’3412.9Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti.and scattered mind as ‘scattered mind.’12.10Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti.They know expansive mind as ‘expansive mind,’3512.11Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti.and unexpansive mind as ‘unexpansive mind.’12.12Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti.They know mind that is not supreme as ‘mind that is not supreme,’12.13Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti.and mind that is supreme as ‘mind that is supreme.’12.14Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti.They know mind immersed in samādhi as ‘mind immersed in samādhi,’12.15Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti.and mind not immersed in samādhi as ‘mind not immersed in samādhi.’12.16Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti.They know freed mind as ‘freed mind,’12.17Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.and unfreed mind as ‘unfreed mind.’
12.18PTS 2.300Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati.And so they meditate observing an aspect of the mind internally, externally, and both internally and externally.12.19Samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati.With respect to the mind, they meditate observing the liability to originate, to vanish, and to originate and vanish.12.20‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
12.21Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.That’s how a mendicant meditates by observing an aspect of the mind.
12.22Cittānupassanā niṭṭhitā.
13.0.14. Dhammānupassanā4. Observing Principles
13.0.24.1. Dhammānupassanānīvaraṇapabba4.1. The Hindrances
13.1Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?And how does a mendicant meditate observing an aspect of principles?
13.2Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.It’s when a mendicant meditates by observing an aspect of principles with respect to the five hindrances.3613.3Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances?
13.4Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti.It’s when a mendicant who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.37
13.5Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti.When they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
13.6Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti.When they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.38
13.7PTS 2.301Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti.When they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
13.8Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti.When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
13.9Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.And so they meditate observing an aspect of principles internally, externally, and both internally and externally.13.10Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.They meditate observing the principles as liable to originate, as liable to fall, and as liable to both originate and vanish.13.11‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
13.12Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.That’s how a mendicant meditates by observing an aspect of principles with respect to the five hindrances.
13.13Nīvaraṇapabbaṁ niṭṭhitaṁ.
14.04.2. Dhammānupassanākhandhapabba4.2. The Aggregates
14.1PTS 2.302Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.14.2Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates?
14.3Idha, bhikkhave, bhikkhu:It’s when a mendicant contemplates:14.4‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;‘Such is form, such is the origin of form, such is the disappearance of form.3914.5iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;Such is feeling, such is the origin of feeling, such is the disappearance of feeling.14.6iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;Such is perception, such is the origin of perception, such is the disappearance of perception.4014.7iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo,Such are choices, such is the origin of choices, such is the disappearance of choices.4114.8iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti,Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’14.9iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.And so they meditate observing an aspect of principles internally …14.10Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.14.11‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.
14.12Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.That’s how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates.
14.13Khandhapabbaṁ niṭṭhitaṁ.
15.04.3. Dhammānupassanāāyatanapabba4.3. The Sense Fields
15.1Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields.15.2Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields?
15.3Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.It’s when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.42
15.4Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.They understand the ear, sounds, and the fetter …
15.5Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.They understand the nose, smells, and the fetter …
15.6Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.They understand the tongue, tastes, and the fetter …
15.7Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.They understand the body, touches, and the fetter …
15.8PTS 2.303Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.They understand the mind, ideas, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.
15.9Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.And so they meditate observing an aspect of principles internally …15.10Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.15.11‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.
15.12Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.That’s how a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields.
15.13Āyatanapabbaṁ niṭṭhitaṁ.
16.04.4. Dhammānupassanābojjhaṅgapabba4.4. The Awakening Factors
16.1Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.Furthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors.4316.2Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?And how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors?
16.3Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.It’s when a mendicant who has the awakening factor of mindfulness in them understands: ‘I have the awakening factor of mindfulness in me.’ When they don’t have the awakening factor of mindfulness in them, they understand: ‘I don’t have the awakening factor of mindfulness in me.’ They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fully developed.44
16.4Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.When they have the awakening factor of investigation of principles …4516.5Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.energy …16.6Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.rapture …16.7PTS 2.304Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.tranquility …16.8Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.immersion …16.9Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.equanimity in them, they understand: ‘I have the awakening factor of equanimity in me.’ When they don’t have the awakening factor of equanimity in them, they understand: ‘I don’t have the awakening factor of equanimity in me.’ They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fully developed.
16.10Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.And so they meditate observing an aspect of principles internally, externally, and both internally and externally.16.11Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.They meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish.16.12‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
16.13Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.That’s how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors.
16.14Bojjhaṅgapabbaṁ niṭṭhitaṁ.
17.04.5. Dhammānupassanāsaccapabba4.5. The Truths
17.1Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths.4617.2Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?And how does a mendicant meditate observing an aspect of principles with respect to the four noble truths?
17.3Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
17.4Paṭhamabhāṇavāro niṭṭhito.The first recitation section is complete.
18.04.5.1. Dukkhasaccaniddesa4.5.1. The Truth of Suffering
18.1PTS 2.305Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?And what is the noble truth of suffering?47
18.2Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
18.3Katamā ca, bhikkhave, jāti?And what is rebirth?18.4Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.4818.5ayaṁ vuccati, bhikkhave, jāti.This is called rebirth.
18.6Katamā ca, bhikkhave, jarā?And what is old age?18.7Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.18.8ayaṁ vuccati, bhikkhave, jarā.This is called old age.
18.9Katamañca, bhikkhave, maraṇaṁ?And what is death?18.10Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.18.11idaṁ vuccati, bhikkhave, maraṇaṁ.This is called death.
18.12PTS 2.306Katamo ca, bhikkhave, soko?And what is sorrow?18.13Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko,The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering.4918.14ayaṁ vuccati, bhikkhave, soko.This is called sorrow.
18.15Katamo ca, bhikkhave, paridevo?And what is lamentation?18.16Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ,The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering.18.17ayaṁ vuccati, bhikkhave, paridevo.This is called lamentation.
18.18Katamañca, bhikkhave, dukkhaṁ?And what is pain?18.19Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact.5018.20idaṁ vuccati, bhikkhave, dukkhaṁ.This is called pain.
18.21Katamañca, bhikkhave, domanassaṁ?And what is sadness?5118.22Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact.18.23idaṁ vuccati, bhikkhave, domanassaṁ.This is called sadness.
18.24Katamo ca, bhikkhave, upāyāso?And what is distress?18.25Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ,The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering.18.26ayaṁ vuccati, bhikkhave, upāyāso.This is called distress.
18.27Katamo ca, bhikkhave, appiyehi sampayogo dukkho?And what is meant by ‘being coupled with the disliked is suffering’?18.28Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṁ saṅgati samāgamo samodhānaṁ missībhāvo,There are sights, sounds, smells, tastes, touches, and ideas, which are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them:18.29ayaṁ vuccati, bhikkhave, appiyehi sampayogo dukkho.this is what is meant by ‘being coupled with the disliked is suffering’.
18.30Katamo ca, bhikkhave, piyehi vippayogo dukkho?And what is meant by ‘separation from the liked is suffering’?18.31Idha 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 saddhiṁ asaṅgati asamāgamo asamodhānaṁ amissībhāvo,There are sights, sounds, smells, tastes, touches, and ideas, which are likable, desirable, and agreeable. And there are those who want to help, benefit, comfort, and protect you: mother and father, brother and sister, friends and colleagues, relatives and kin. The division from these, the disconnection, segregation, and parting from them:5218.32ayaṁ vuccati, bhikkhave, piyehi vippayogo dukkho.this is what is meant by ‘separation from the liked is suffering’.
18.33PTS 2.307Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ?And what is meant by ‘not getting what you wish for is suffering’?18.34Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati:In sentient beings who are liable to be reborn, such a wish arises:18.35‘aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti.‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’5318.36Na kho panetaṁ icchāya pattabbaṁ,But you can’t get that by wishing.18.37idampi yampicchaṁ na labhati tampi dukkhaṁ.This is what is meant by ‘not getting what you wish for is suffering’.18.38Jarādhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati:In sentient beings who are liable to grow old …18.39‘aho vata mayaṁ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti.18.40Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.18.41Byādhidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti.fall ill …18.42Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.18.43Maraṇadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na maraṇadhammā assāma, na ca vata no maraṇaṁ āgaccheyyā’ti.die …18.44Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.18.45Sokaparidevadukkhadomanassupāyāsadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyun’ti.experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’18.46Na kho panetaṁ icchāya pattabbaṁ,But you can’t get that by wishing.18.47idampi yampicchaṁ na labhati tampi dukkhaṁ.This is what is meant by ‘not getting what you wish for is suffering’.
18.48Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā?And what is meant by ‘in brief, the five grasping aggregates are suffering’?18.49Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.18.50Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.This is what is meant by ‘in brief, the five grasping aggregates are suffering’.
18.51Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.This is called the noble truth of suffering.
19.04.5.2. Samudayasaccaniddesa4.5.2. The Origin of Suffering
19.1PTS 2.308Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?And what is the noble truth of the origin of suffering?
19.2Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is,19.3kāmataṇhā bhavataṇhā vibhavataṇhā.craving for sensual pleasures, craving for continued existence, and craving for nonexistence.
19.4Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati?But where does that craving arise and where does it settle?19.5Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.Whatever in the world seems nice and pleasant, it is there that craving arises and settles.
19.6Kiñca loke piyarūpaṁ sātarūpaṁ?And what in the world seems nice and pleasant?19.7Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.The eye in the world seems nice and pleasant, and it is there that craving arises and settles.5419.8Sotaṁ loke …pe…The ear …19.9ghānaṁ loke …nose …19.10jivhā loke …tongue …19.11kāyo loke …body …19.12mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.mind in the world seems nice and pleasant, and it is there that craving arises and settles.
19.13Rūpā loke …Sights …19.14saddā loke …sounds …19.15gandhā loke …smells …19.16rasā loke …tastes …19.17phoṭṭhabbā loke …touches …19.18dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.ideas in the world seem nice and pleasant, and it is there that craving arises and settles.
19.19Cakkhuviññāṇaṁ loke …Eye consciousness …5519.20sotaviññāṇaṁ loke …ear consciousness …19.21ghānaviññāṇaṁ loke …nose consciousness …19.22jivhāviññāṇaṁ loke …tongue consciousness …19.23kāyaviññāṇaṁ loke …body consciousness …19.24manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles.
19.25PTS 2.309Cakkhusamphasso loke …Eye contact …5619.26sotasamphasso loke …ear contact …19.27ghānasamphasso loke …nose contact …19.28jivhāsamphasso loke …tongue contact …19.29kāyasamphasso loke …body contact …19.30manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
19.31Cakkhusamphassajā vedanā loke …Feeling born of eye contact …19.32sotasamphassajā vedanā loke …feeling born of ear contact …19.33ghānasamphassajā vedanā loke …feeling born of nose contact …19.34jivhāsamphassajā vedanā loke …feeling born of tongue contact …19.35kāyasamphassajā vedanā loke …feeling born of body contact …19.36manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.feeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
19.37Rūpasaññā loke …Perception of sights …5719.38saddasaññā loke …perception of sounds …19.39gandhasaññā loke …perception of smells …19.40rasasaññā loke …perception of tastes …19.41phoṭṭhabbasaññā loke …perception of touches …19.42dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.perception of ideas in the world seems nice and pleasant, and it is there that craving arises and settles.
19.43Rūpasañcetanā loke …Intention regarding sights …5819.44saddasañcetanā loke …intention regarding sounds …19.45gandhasañcetanā loke …intention regarding smells …19.46rasasañcetanā loke …intention regarding tastes …19.47phoṭṭhabbasañcetanā loke …intention regarding touches …19.48dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.intention regarding ideas in the world seems nice and pleasant, and it is there that craving arises and settles.
19.49Rūpataṇhā loke …Craving for sights …19.50saddataṇhā loke …craving for sounds …19.51gandhataṇhā loke …craving for smells …19.52rasataṇhā loke …craving for tastes …19.53phoṭṭhabbataṇhā loke …craving for touches …19.54dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.craving for ideas in the world seems nice and pleasant, and it is there that craving arises and settles.
19.55Rūpavitakko loke …Thoughts about sights …5919.56saddavitakko loke …thoughts about sounds …19.57gandhavitakko loke …thoughts about smells …19.58rasavitakko loke …thoughts about tastes …19.59phoṭṭhabbavitakko loke …thoughts about touches …19.60dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.thoughts about ideas in the world seem nice and pleasant, and it is there that craving arises and settles.
19.61PTS 2.310Rūpavicāro loke …Considerations regarding sights …6019.62saddavicāro loke …considerations regarding sounds …19.63gandhavicāro loke …considerations regarding smells …19.64rasavicāro loke …considerations regarding tastes …19.65phoṭṭhabbavicāro loke …considerations regarding touches …19.66dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.considerations regarding ideas in the world seem nice and pleasant, and it is there that craving arises and settles.
19.67Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.This is called the noble truth of the origin of suffering.
20.04.5.3. Nirodhasaccaniddesa4.5.3. The Cessation of Suffering
20.1Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?And what is the noble truth of the cessation of suffering?
20.2Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.It’s the fading away and cessation of that very same craving with no residue left behind; giving it away, letting it go, releasing it, and not clinging to it.
20.3Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati?20.4Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.Whatever in the world seems nice and pleasant, it is there that craving is given up and ceases.
20.5Kiñca loke piyarūpaṁ sātarūpaṁ?And what in the world seems nice and pleasant?20.6Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.The eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. …20.7Sotaṁ loke …pe…20.8ghānaṁ loke …20.9jivhā loke …20.10kāyo loke …20.11mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
20.12Rūpā loke …20.13saddā loke …20.14gandhā loke …20.15rasā loke …20.16phoṭṭhabbā loke …20.17dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
20.18Cakkhuviññāṇaṁ loke …20.19sotaviññāṇaṁ loke …20.20ghānaviññāṇaṁ loke …20.21jivhāviññāṇaṁ loke …20.22kāyaviññāṇaṁ loke …20.23manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
20.24PTS 2.311Cakkhusamphasso loke …20.25sotasamphasso loke …20.26ghānasamphasso loke …20.27jivhāsamphasso loke …20.28kāyasamphasso loke …20.29manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
20.30Cakkhusamphassajā vedanā loke …20.31sotasamphassajā vedanā loke …20.32ghānasamphassajā vedanā loke …20.33jivhāsamphassajā vedanā loke …20.34kāyasamphassajā vedanā loke …20.35manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
20.36Rūpasaññā loke …20.37saddasaññā loke …20.38gandhasaññā loke …20.39rasasaññā loke …20.40phoṭṭhabbasaññā loke …20.41dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
20.42Rūpasañcetanā loke …20.43saddasañcetanā loke …20.44gandhasañcetanā loke …20.45rasasañcetanā loke …20.46phoṭṭhabbasañcetanā loke …20.47dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
20.48Rūpataṇhā loke …20.49saddataṇhā loke …20.50gandhataṇhā loke …20.51rasataṇhā loke …20.52phoṭṭhabbataṇhā loke …20.53dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
20.54Rūpavitakko loke …20.55saddavitakko loke …20.56gandhavitakko loke …20.57rasavitakko loke …20.58phoṭṭhabbavitakko loke …20.59dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
20.60Rūpavicāro loke …20.61saddavicāro loke …20.62gandhavicāro loke …20.63rasavicāro loke …20.64phoṭṭhabbavicāro loke …20.65dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.Considerations regarding ideas in the world seem nice and pleasant, and it is there that craving is given up and ceases.
20.66Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.This is called the noble truth of the cessation of suffering.
21.04.5.4. Maggasaccaniddesa4.5.4. The Path
21.1Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?And what is the noble truth of the practice that leads to the cessation of suffering?61
21.2Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṁ—It is simply this noble eightfold path, that is:21.3sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.62
21.4PTS 2.312Katamā ca, bhikkhave, sammādiṭṭhi?And what is right view?6321.5Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.6421.6Ayaṁ vuccati, bhikkhave, sammādiṭṭhi.This is called right view.
21.7Katamo ca, bhikkhave, sammāsaṅkappo?And what is right purpose?6521.8Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo.Purposes of renunciation, good will, and harmlessness.6621.9Ayaṁ vuccati, bhikkhave, sammāsaṅkappo.This is called right purpose.
21.10Katamā ca, bhikkhave, sammāvācā?And what is right speech?6721.11Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī.Refraining from lying, backbiting, harsh speech, and talking nonsense.21.12Ayaṁ vuccati, bhikkhave, sammāvācā.This is called right speech.
21.13Katamo ca, bhikkhave, sammākammanto?And what is right action?21.14Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī.Refraining from killing living creatures, stealing, and sexual misconduct.6821.15Ayaṁ vuccati, bhikkhave, sammākammanto.This is called right action.
21.16Katamo ca, bhikkhave, sammāājīvo?And what is right livelihood?21.17Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti.It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.6921.18Ayaṁ vuccati, bhikkhave, sammāājīvo.This is called right livelihood.
21.19PTS 2.313Katamo ca, bhikkhave, sammāvāyāmo?And what is right effort?7021.20Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.21.21uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.21.22anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.21.23uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.21.24Ayaṁ vuccati, bhikkhave, sammāvāyāmo.This is called right effort.
21.25Katamā ca, bhikkhave, sammāsati?And what is right mindfulness?7121.26Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.21.27vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.21.28citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.21.29dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.21.30Ayaṁ vuccati, bhikkhave, sammāsati.This is called right mindfulness.
21.31Katamo ca, bhikkhave, sammāsamādhi?And what is right immersion?7221.32Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.7321.33Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.7421.34Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’7521.35Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.21.36Ayaṁ vuccati, bhikkhave, sammāsamādhi.This is called right immersion.
21.37Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.This is called the noble truth of the practice that leads to the cessation of suffering.
21.38PTS 2.314Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.And so they meditate observing an aspect of principles internally, externally, and both internally and externally.21.39Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.They meditate observing, with respect to the principles, the liability to originate, to vanish, and to originate and vanish.21.40‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
21.41Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths.
21.42Saccapabbaṁ niṭṭhitaṁ.
21.43Dhammānupassanā niṭṭhitā.
22.1Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁAnyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results:7622.2diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.enlightenment in this very life, or if there’s residue left behind, non-return.
22.3Tiṭṭhantu, bhikkhave, sattavassāni.Let alone seven years,7722.4Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe…anyone who develops these four kinds of mindfulness meditation in this way for six years …22.5pañca vassāni …five years …22.6cattāri vassāni …four years …22.7tīṇi vassāni …three years …22.8dve vassāni …two years …22.9ekaṁ vassaṁ …one year …22.10tiṭṭhatu, bhikkhave, ekaṁ vassaṁ.22.11Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattamāsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁseven months …22.12diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.22.13Tiṭṭhantu, bhikkhave, satta māsāni.22.14Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe…six months …22.15pañca māsāni …five months …22.16cattāri māsāni …four months …22.17tīṇi māsāni …three months …22.18dve māsāni …two months …22.19PTS 2.315ekaṁ māsaṁ …one month …22.20aḍḍhamāsaṁ …a fortnight …22.21tiṭṭhatu, bhikkhave, aḍḍhamāso.Let alone a fortnight,22.22Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁanyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results:22.23diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.enlightenment in this very life, or if there’s residue left behind, non-return.
22.24Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti.‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’22.25Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.That’s what I said, and this is why I said it.”
22.26Idamavoca bhagavā.That is what the Buddha said.22.27Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Satisfied, the mendicants approved what the Buddha said.
22.28Mahāsatipaṭṭhānasuttaṁ niṭṭhitaṁ navamaṁ.