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Long Discourses 22 – Dīgha Nikāya 22
DN 22 The Longer Discourse on Mindfulness Meditation – Mahāsatipaṭṭhānasutta
[Summary]
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.
There the Buddha addressed the bhikkhū,
Tatra kho bhagavā bhikkhū āmantesi:
“Bhikkhū!”
“bhikkhavo”ti.
“Venerable sir,” they replied.
“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ.
The Buddha said this:
Bhagavā etadavoca:
“Bhikkhū, 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 end the cycle of suffering, and to realize extinguishment.
“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.
What four?
Katame cattāro?
It’s when a bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,
They meditate observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the world.
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,
They meditate observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the world.
citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,
They meditate observing an aspect of dhamma—keen, aware, and mindful, rid of desire and aversion for the world.
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
Uddeso niṭṭhito.
1. Observing the Body
1. Kāyānupassanā
1.1. Mindfulness of Breathing
1.1. Kāyānupassanāānāpānapabba
And how does a bhikkhu meditate observing an aspect of the body?
Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?
It’s when a bhikkhu—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and focuses their mindfulness right there.
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
Just mindful, they breathe in. Mindful, they breathe out.
So satova assasati, satova passasati.
When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti.
When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’
Rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti.
They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body.
‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati.
They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion.
‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.
It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’
Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti;
evameva 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.
‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.
And so they meditate observing an aspect of the body internally, externally, and both internally and externally.
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati.
They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish.
Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.
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.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
That’s how a bhikkhu meditates by observing an aspect of the body.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Ānāpānapabbaṁ niṭṭhitaṁ.
1.2. The Postures
1.2. Kāyānupassanāiriyāpathapabba
Furthermore, when a bhikkhu 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.’
Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti,
Whatever posture their body is in, they know it.
yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.
And so they meditate observing an aspect of the body internally, externally, and both internally and externally.
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati.
They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish.
Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.
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.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
That too is how a bhikkhu meditates by observing an aspect of the body.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Iriyāpathapabbaṁ niṭṭhitaṁ.
1.3. Situational Awareness
1.3. Kāyānupassanāsampajānapabba
Furthermore, a bhikkhu 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.
Puna 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.
And so they meditate observing an aspect of the body internally …
Iti ajjhattaṁ vā …pe…
That too is how a bhikkhu meditates by observing an aspect of the body.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Sampajānapabbaṁ niṭṭhitaṁ.
1.4. Focusing on the Repulsive
1.4. Kāyānupassanāpaṭikūlamanasikārapabba
Furthermore, a bhikkhu 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.
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:
‘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.’
‘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.
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 someone with good eyesight 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.’
Seyyathāpi, 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.
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:
‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti.
And so they meditate observing an aspect of the body internally …
Iti ajjhattaṁ vā …pe…
That too is how a bhikkhu meditates by observing an aspect of the body.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.
1.5. Focusing on the Elements
1.5. Kāyānupassanādhātumanasikārapabba
Furthermore, a bhikkhu examines their own body, whatever its placement or posture, according to the elements:
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
‘In this body there is the earth element, the water element, the fire element, and the air element.’
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
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 portions.
Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa;
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
And so they meditate observing an aspect of the body internally …
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
That too is how a bhikkhu meditates by observing an aspect of the body.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Dhātumanasikārapabbaṁ niṭṭhitaṁ.
1.6. The Charnel Ground Contemplations
1.6. Kāyānupassanānavasivathikapabba
Furthermore, suppose a bhikkhu 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.
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.
They’d compare it with their own body:
So imameva kāyaṁ upasaṁharati:
‘This body is also of that same nature, that same kind, and cannot go beyond that.’
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
And so they meditate observing an aspect of the body internally …
Iti ajjhattaṁ vā …pe…
That too is how a bhikkhu meditates by observing an aspect of the body.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures.
Puna 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.
They’d compare it with their own body:
So imameva kāyaṁ upasaṁharati:
‘This body is also of that same nature, that same kind, and cannot go beyond that.’
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
And so they meditate observing an aspect of the body internally …
Iti ajjhattaṁ vā …pe…
That too is how a bhikkhu meditates by observing an aspect of the body.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe…
A skeleton without flesh but smeared with blood, and held together by sinews …
Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe…
A skeleton rid of flesh and blood, held together by sinews …
Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe…
Bones without sinews, scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull …
Aṭṭhikāni 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.
So imameva kāyaṁ upasaṁharati:
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
Iti ajjhattaṁ vā …pe…
viharati.
White bones, the color of shells …
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe…
Decrepit bones, heaped in a pile …
Aṭṭhikāni puñjakitāni terovassikāni …pe…
Bones rotted and crumbled to powder.
Aṭṭhikāni pūtīni cuṇṇakajātāni.
They’d compare it with their own body:
So imameva kāyaṁ upasaṁharati:
‘This body is also of that same nature, that same kind, and cannot go beyond that.’
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
And so they meditate observing an aspect of the body internally, externally, and both internally and externally.
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati.
They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish.
Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.
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.
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
That too is how a bhikkhu meditates by observing an aspect of the body.
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Navasivathikapabbaṁ niṭṭhitaṁ.
Cuddasa kāyānupassanā niṭṭhitā.
2. Observing the Feelings
2. Vedanānupassanā
And how does a bhikkhu meditate observing an aspect of feelings?
Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?
It’s when a bhikkhu who feels a pleasant feeling knows: ‘I feel a pleasant feeling.’
Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.
When they feel a painful feeling, they know: ‘I feel a painful feeling.’
Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.
When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’
Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.
When they feel a material pleasant feeling, they know: ‘I feel a material pleasant feeling.’
Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.
When they feel a spiritual pleasant feeling, they know: ‘I feel a spiritual pleasant feeling.’
Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.
When they feel a material painful feeling, they know: ‘I feel a material painful feeling.’
Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.
When they feel a spiritual painful feeling, they know: ‘I feel a spiritual painful feeling.’
Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.
When they feel a material neutral feeling, they know: ‘I feel a material neutral feeling.’
Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.
When they feel a spiritual neutral feeling, they know: ‘I feel a spiritual neutral feeling.’
Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.
And so they meditate observing an aspect of feelings internally, externally, and both internally and externally.
Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati.
They meditate observing feelings as liable to originate, as liable to vanish, and as liable to both originate and vanish.
Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati.
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.
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
That’s how a bhikkhu meditates by observing an aspect of feelings.
Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.
Vedanānupassanā niṭṭhitā.
3. Observing the Mind
3. Cittānupassanā
And how does a bhikkhu meditate observing an aspect of the mind?
Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati?
It’s when a bhikkhu understands mind with greed as ‘mind with greed,’
Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti.
and mind without greed as ‘mind without greed.’
Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti.
They understand mind with hate as ‘mind with hate,’
Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti.
and mind without hate as ‘mind without hate.’
Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti.
They understand mind with delusion as ‘mind with delusion,’
Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti.
and mind without delusion as ‘mind without delusion.’
Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti.
They know constricted mind as ‘constricted mind,’
Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti.
and scattered mind as ‘scattered mind.’
Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti.
They know expansive mind as ‘expansive mind,’
Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti.
and unexpansive mind as ‘unexpansive mind.’
Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti.
They know mind that is not supreme as ‘mind that is not supreme,’
Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti.
and mind that is supreme as ‘mind that is supreme.’
Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti.
They know mind immersed in meditation as ‘mind immersed in meditation,’
Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti.
and mind not immersed in meditation as ‘mind not immersed in meditation.’
Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti.
They know freed mind as ‘freed mind,’
Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti.
and unfreed mind as ‘unfreed mind.’
Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
And so they meditate observing an aspect of the mind internally, externally, and both internally and externally.
Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati.
They meditate observing the mind as liable to originate, as liable to vanish, and as liable to both originate and vanish.
Samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati.
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.
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
That’s how a bhikkhu meditates by observing an aspect of the mind.
Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.
Cittānupassanā niṭṭhitā.
4. Observing Dhamma
4. Dhammānupassanā
4.1. The Hindrances
4.1. Dhammānupassanānīvaraṇapabba
And how does a bhikkhu meditate observing an aspect of dhamma?
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?
It’s when a bhikkhu meditates by observing an aspect of dhamma with respect to the five hindrances.
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
And how does a bhikkhu meditate observing an aspect of dhamma with respect to the five hindrances?
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?
It’s when a bhikkhu 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.
Idha, 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.
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.
Santaṁ 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 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.
Santaṁ 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 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.
Santaṁ 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 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.
Santaṁ 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.
And so they meditate observing an aspect of dhamma internally, externally, and both internally and externally.
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.
They meditate observing the dhamma as liable to originate, as liable to vanish, and as liable to both originate and vanish.
Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.
Or mindfulness is established that dhamma exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.
That’s how a bhikkhu meditates by observing an aspect of dhamma with respect to the five hindrances.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.
Nīvaraṇapabbaṁ niṭṭhitaṁ.
4.2. The Aggregates
4.2. Dhammānupassanākhandhapabba
Furthermore, a bhikkhu meditates by observing an aspect of dhamma with respect to the five grasping aggregates.
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
And how does a bhikkhu meditate observing an aspect of dhamma with respect to the five grasping aggregates?
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?
It’s when a bhikkhu contemplates:
Idha, bhikkhave, bhikkhu:
Such is form, such is the origin of form, such is the ending of form.
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
Such is perception, such is the origin of perception, such is the ending of perception.
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
Such are saṅkhāra, such is the origin of saṅkhāra, such is the ending of saṅkhāra.
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo,
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti,
And so they meditate observing an aspect of dhamma internally …
iti ajjhattaṁ 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.
That’s how a bhikkhu meditates by observing an aspect of dhamma with respect to the five grasping aggregates.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.
Khandhapabbaṁ niṭṭhitaṁ.
4.3. The Sense Fields
4.3. Dhammānupassanāāyatanapabba
Furthermore, a bhikkhu meditates by observing an aspect of dhamma with respect to the six interior and exterior sense fields.
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
And how does a bhikkhu meditate observing an aspect of dhamma with respect to the six interior and exterior sense fields?
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?
It’s when a bhikkhu 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.
Idha, 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.
They understand the ear, sounds, and the fetter …
Sotañca 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 nose, smells, and the fetter …
Ghānañca 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 tongue, tastes, and the fetter …
Jivhañca 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 body, touches, and the fetter …
Kāyañca 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 mind, thoughts, 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.
Manañca 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.
And so they meditate observing an aspect of dhamma internally …
Iti ajjhattaṁ 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.
That’s how a bhikkhu meditates by observing an aspect of dhamma with respect to the six internal and external sense fields.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.
Āyatanapabbaṁ niṭṭhitaṁ.
4.4. The Awakening Factors
4.4. Dhammānupassanābojjhaṅgapabba
Furthermore, a bhikkhu meditates by observing an aspect of dhamma with respect to the seven awakening factors.
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.
And how does a bhikkhu meditate observing an aspect of dhamma with respect to the seven awakening factors?
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?
It’s when a bhikkhu 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 fulfilled by development.
Idha, 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.
When they have the awakening factor of investigation of dhamma …
Santaṁ 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.
energy …
Santaṁ 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.
rapture …
Santaṁ 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.
tranquility …
Santaṁ 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.
samādhi …
Santaṁ 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.
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 fulfilled by development.
Santaṁ 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.
And so they meditate observing an aspect of dhamma internally, externally, and both internally and externally.
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.
They meditate observing the dhamma as liable to originate, as liable to vanish, and as liable to both originate and vanish.
Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.
Or mindfulness is established that dhamma exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.
That’s how a bhikkhu meditates by observing an aspect of dhamma with respect to the seven awakening factors.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.
Bojjhaṅgapabbaṁ niṭṭhitaṁ.
4.5. The Truths
4.5. Dhammānupassanāsaccapabba
Furthermore, a bhikkhu meditates by observing an aspect of dhamma with respect to the four noble truths.
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
And how does a bhikkhu meditate observing an aspect of dhamma with respect to the four noble truths?
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?
It’s when a bhikkhu 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.’
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
The first recitation section is finished.
Paṭhamabhāṇavāro niṭṭhito.
4.5.1. The Truth of Suffering
4.5.1. Dukkhasaccaniddesa
And what is the noble truth of suffering?
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association 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.
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.
And what is rebirth?
Katamā ca, bhikkhave, jāti?
The rebirth, inception, conception, reincarnation, manifestation of the sets of phenomena, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,
This is called rebirth.
ayaṁ vuccati, bhikkhave, jāti.
And what is old age?
Katamā ca, bhikkhave, jarā?
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.
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,
This is called old age.
ayaṁ vuccati, bhikkhave, jarā.
And what is death?
Katamañca, bhikkhave, maraṇaṁ?
The passing away, perishing, 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.
Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,
This is called death.
idaṁ vuccati, bhikkhave, maraṇaṁ.
And what is sorrow?
Katamo ca, bhikkhave, soko?
The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering.
Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko,
This is called sorrow.
ayaṁ vuccati, bhikkhave, soko.
And what is lamentation?
Katamo ca, bhikkhave, paridevo?
The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering.
Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ,
This is called lamentation.
ayaṁ vuccati, bhikkhave, paridevo.
And what is pain?
Katamañca, bhikkhave, dukkhaṁ?
Physical pain, physical displeasure, the painful, unpleasant feeling that’s born from physical contact.
Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,
This is called pain.
idaṁ vuccati, bhikkhave, dukkhaṁ.
And what is sadness?
Katamañca, bhikkhave, domanassaṁ?
Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mental contact.
Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,
This is called sadness.
idaṁ vuccati, bhikkhave, domanassaṁ.
And what is distress?
Katamo ca, bhikkhave, upāyāso?
The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering.
Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ,
This is called distress.
ayaṁ vuccati, bhikkhave, upāyāso.
And what is meant by ‘association with the disliked is suffering’?
Katamo ca, bhikkhave, appiyehi sampayogo dukkho?
There are sights, sounds, smells, tastes, touches, and thoughts that 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:
Idha 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,
this is what is meant by ‘association with the disliked is suffering’.
ayaṁ vuccati, bhikkhave, appiyehi sampayogo dukkho.
And what is meant by ‘separation from the liked is suffering’?
Katamo ca, bhikkhave, piyehi vippayogo dukkho?
There are sights, sounds, smells, tastes, touches, and thoughts that are likable, desirable, and agreeable. And there are those who want to benefit, help, comfort, and protect you. The division from these, the disconnection, segregation, and parting from them:
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 saddhiṁ asaṅgati asamāgamo asamodhānaṁ amissībhāvo,
this is what is meant by ‘separation from the liked is suffering’.
ayaṁ vuccati, bhikkhave, piyehi vippayogo dukkho.
And what is meant by ‘not getting what you wish for is suffering’?
Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ?
In sentient beings who are liable to be reborn, such a wish arises:
Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati:
‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’
‘aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti.
But you can’t get that by wishing.
Na kho panetaṁ icchāya pattabbaṁ,
This is what is meant by ‘not getting what you wish for is suffering.’
idampi yampicchaṁ na labhati tampi dukkhaṁ.
In sentient beings who are liable to grow old …
Jarādhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati:
‘aho vata mayaṁ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti.
Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.
fall ill …
Byādhidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti.
Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.
die …
Maraṇadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na maraṇadhammā assāma, na ca vata no maraṇaṁ āgaccheyyā’ti.
Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.
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!’
Sokaparidevadukkhadomanassupāyāsadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsaā āgaccheyyun’ti.
But you can’t get that by wishing.
Na kho panetaṁ icchāya pattabbaṁ,
This is what is meant by ‘not getting what you wish for is suffering.’
idampi yampicchaṁ na labhati tampi dukkhaṁ.
And what is meant by ‘in brief, the five grasping aggregates are suffering’?
Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā?
They are the grasping aggregates that consist of form, feeling, perception, saṅkhāra, and consciousness.
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
This is what is meant by ‘in brief, the five grasping aggregates are suffering’.
Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.
This is called the noble truth of suffering.
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.
4.5.2. The Origin of Suffering
4.5.2. Samudayasaccaniddesa
And what is the noble truth of the origin of suffering?
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is,
Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
craving for sensual pleasures, craving for continued existence, and craving to end existence.
kāmataṇhā bhavataṇhā vibhavataṇhā.
But where does that craving arise and where does it settle?
Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati?
Whatever in the world seems nice and pleasant, it is there that craving arises and settles.
Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
And what in the world seems nice and pleasant?
Kiñca loke piyarūpaṁ sātarūpaṁ?
The eye in the world seems nice and pleasant, and it is there that craving arises and settles.
Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
The ear …
Sotaṁ loke …pe…
nose …
ghānaṁ loke …
tongue …
jivhā loke …
body …
kāyo loke …
mind in the world seems nice and pleasant, and it is there that craving arises and settles.
mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Sights …
Rūpā loke …
sounds …
saddā loke …
smells …
gandhā loke …
tastes …
rasā loke …
touches …
phoṭṭhabbā loke …
thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Eye consciousness …
Cakkhuviññāṇaṁ loke …
ear consciousness …
sotaviññāṇaṁ loke …
nose consciousness …
ghānaviññāṇaṁ loke …
tongue consciousness …
jivhāviññāṇaṁ loke …
body consciousness …
kāyaviññāṇaṁ loke …
mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles.
manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Eye contact …
Cakkhusamphasso loke …
ear contact …
sotasamphasso loke …
nose contact …
ghānasamphasso loke …
tongue contact …
jivhāsamphasso loke …
body contact …
kāyasamphasso loke …
mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Feeling born of eye contact …
Cakkhusamphassajā vedanā loke …
feeling born of ear contact …
sotasamphassajā vedanā loke …
feeling born of nose contact …
ghānasamphassajā vedanā loke …
feeling born of tongue contact …
jivhāsamphassajā vedanā loke …
feeling born of body contact …
kāyasamphassajā vedanā loke …
feeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Perception of sights …
Rūpasaññā loke …
perception of sounds …
saddasaññā loke …
perception of smells …
gandhasaññā loke …
perception of tastes …
rasasaññā loke …
perception of touches …
phoṭṭhabbasaññā loke …
perception of thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Intention regarding sights …
Rūpasañcetanā loke …
intention regarding sounds …
saddasañcetanā loke …
intention regarding smells …
gandhasañcetanā loke …
intention regarding tastes …
rasasañcetanā loke …
intention regarding touches …
phoṭṭhabbasañcetanā loke …
intention regarding thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Craving for sights …
Rūpataṇhā loke …
craving for sounds …
saddataṇhā loke …
craving for smells …
gandhataṇhā loke …
craving for tastes …
rasataṇhā loke …
craving for touches …
phoṭṭhabbataṇhā loke …
craving for thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Thoughts about sights …
Rūpavitakko loke …
thoughts about sounds …
saddavitakko loke …
thoughts about smells …
gandhavitakko loke …
thoughts about tastes …
rasavitakko loke …
thoughts about touches …
phoṭṭhabbavitakko loke …
thoughts about thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
Considerations regarding sights …
Rūpavicāro loke …
considerations regarding sounds …
saddavicāro loke …
considerations regarding smells …
gandhavicāro loke …
considerations regarding tastes …
rasavicāro loke …
considerations regarding touches …
phoṭṭhabbavicāro loke …
considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
This is called the noble truth of the origin of suffering.
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.
4.5.3. The Cessation of Suffering
4.5.3. Nirodhasaccaniddesa
And what is the noble truth of the cessation of suffering?
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati?
Whatever in the world seems nice and pleasant, it is there that craving is given up and ceases.
Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
And what in the world seems nice and pleasant?
Kiñca loke piyarūpaṁ sātarūpaṁ?
The eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. …
Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Sotaṁ loke …pe…
ghānaṁ loke …
jivhā loke …
kāyo loke …
mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpā loke …
saddā loke …
gandhā loke …
rasā loke …
phoṭṭhabbā loke …
dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Cakkhuviññāṇaṁ loke …
sotaviññāṇaṁ loke …
ghānaviññāṇaṁ loke …
jivhāviññāṇaṁ loke …
kāyaviññāṇaṁ loke …
manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Cakkhusamphasso loke …
sotasamphasso loke …
ghānasamphasso loke …
jivhāsamphasso loke …
kāyasamphasso loke …
manosamphasso loke piyarūpaṁ sātarūpaṁ, 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 piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpasaññā loke …
saddasaññā loke …
gandhasaññā loke …
rasasaññā loke …
phoṭṭhabbasaññā loke …
dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpasañcetanā loke …
saddasañcetanā loke …
gandhasañcetanā loke …
rasasañcetanā loke …
phoṭṭhabbasañcetanā loke …
dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpataṇhā loke …
saddataṇhā loke …
gandhataṇhā loke …
rasataṇhā loke …
phoṭṭhabbataṇhā loke …
dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpavitakko loke …
saddavitakko loke …
gandhavitakko loke …
rasavitakko loke …
phoṭṭhabbavitakko loke …
dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpavicāro loke …
saddavicāro loke …
gandhavicāro loke …
rasavicāro loke …
phoṭṭhabbavicāro loke …
Considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving is given up and ceases.
dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
This is called the noble truth of the cessation of suffering.
Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.
4.5.4. The Path
4.5.4. Maggasaccaniddesa
And what is the noble truth of the practice that leads to the cessation of suffering?
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?
It is simply this noble eightfold path, that is:
Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṁ—
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
And what is right view?
Katamā ca, bhikkhave, sammādiṭṭhi?
Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
This is called right view.
Ayaṁ vuccati, bhikkhave, sammādiṭṭhi.
And what is right thought?
Katamo ca, bhikkhave, sammāsaṅkappo?
Thoughts of renunciation, good will, and harmlessness.
Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo.
This is called right thought.
Ayaṁ vuccati, bhikkhave, sammāsaṅkappo.
And what is right speech?
Katamā ca, bhikkhave, sammāvācā?
The refraining from lying, divisive speech, harsh speech, and talking nonsense.
Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī.
This is called right speech.
Ayaṁ vuccati, bhikkhave, sammāvācā.
And what is right action?
Katamo ca, bhikkhave, sammākammanto?
Refraining from killing living creatures, stealing, and sexual misconduct.
Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī.
This is called right action.
Ayaṁ vuccati, bhikkhave, sammākammanto.
And what is right livelihood?
Katamo ca, bhikkhave, sammāājīvo?
It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.
Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti.
This is called right livelihood.
Ayaṁ vuccati, bhikkhave, sammāājīvo.
And what is right effort?
Katamo ca, bhikkhave, sammāvāyāmo?
It’s when a bhikkhu generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.
Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya 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.
uppannānaṁ 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 skillful qualities arise.
anuppannānaṁ 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 that have arisen remain, are not lost, but increase, mature, and are completed by development.
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
This is called right effort.
Ayaṁ vuccati, bhikkhave, sammāvāyāmo.
And what is right mindfulness?
Katamā ca, bhikkhave, sammāsati?
It’s when a bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;
They meditate observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the world.
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;
They meditate observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the world.
citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;
They meditate observing an aspect of dhamma—keen, aware, and mindful, rid of desire and aversion for the world.
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
This is called right mindfulness.
Ayaṁ vuccati, bhikkhave, sammāsati.
And what is right samādhi?
Katamo ca, bhikkhave, sammāsamādhi?
It’s when a bhikkhu, 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.
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ 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 samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ 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, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
This is called right samādhi.
Ayaṁ vuccati, bhikkhave, sammāsamādhi.
This is called the noble truth of the practice that leads to the cessation of suffering.
Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
And so they meditate observing an aspect of dhamma internally, externally, and both internally and externally.
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.
They meditate observing the dhamma as liable to originate, as liable to vanish, and as liable to both originate and vanish.
Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.
Or mindfulness is established that dhamma exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world.
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.
That’s how a bhikkhu meditates by observing an aspect of dhamma with respect to the four noble truths.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
Saccapabbaṁ niṭṭhitaṁ.
Dhammānupassanā niṭṭhitā.
Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results:
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ
enlightenment in the present life, or if there’s something left over, non-return.
diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
Let alone seven years,
Tiṭṭhantu, bhikkhave, sattavassāni.
anyone who develops these four kinds of mindfulness meditation in this way for six years …
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe…
five years …
pañca vassāni …
four years …
cattāri vassāni …
three years …
tīṇi vassāni …
two years …
dve vassāni …
one year …
ekaṁ vassaṁ …
tiṭṭhatu, bhikkhave, ekaṁ vassaṁ.
seven months …
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattamāsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ
diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
Tiṭṭhantu, bhikkhave, satta māsāni.
six months …
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe…
five months …
pañca māsāni …
four months …
cattāri māsāni …
three months …
tīṇi māsāni …
two months …
dve māsāni …
one month …
ekaṁ māsaṁ …
a fortnight …
aḍḍhamāsaṁ …
Let alone a fortnight,
tiṭṭhatu, bhikkhave, aḍḍhamāso.
anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results:
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ
enlightenment in the present life, or if there’s something left over, non-return.
diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.
‘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 end the cycle of suffering, and to realize extinguishment.’
Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti.
That’s what I said, and this is why I said it.”
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.
That is what the Buddha said.
Idamavoca bhagavā.
Satisfied, the bhikkhū were happy with what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Mahā Satipatṭḥāna Sutta: The Greater Discourse on the Foundations of Mindfulness. Very different in character from the Suttas immediately preceding, this is held by many to be the most important Sutta in the Canon. It recurs verbatim less verses 18 — 21, as No 10 in the Majjhima Nikaya. The ‘one way’ for the purification of beings, for the overcoming of sorrow and distress, for the gaining of Nibbāna is the four foundations of mindfulness: mindfulness of body, feelings, mind and mind-objects. Detailed instructions for mindful awareness of breathing, and so on, are given. Thus, under mind-objects, we read, for example: ‘If sensual desire is present in himself, a monk knows that it is present. If sensual desire is absent in himself, a monk knows that it is absent. And he knows how unarisen sensual desire comes to arise, and he knows how the abandonment of arisen sensual desire comes about, and he knows how the non-arising of the abandoned sensual desire in the future will come about.’ (‘Monk’ here, according to the Commentary, means anyone who does the practice). The Sutta ends with an account of the Four Noble Truths.