Dīgha Nikāya 22 |
Long Discourses 22 |
Mahāsatipaṭṭhānasutta |
The Longer Discourse on rememberfulness Meditation |
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. |
So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the monks, “monks!” |
“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ. Variant: Bhaddante”ti → bhadanteti (bj, sya-all, km, pts1ed)Bhagavā etadavoca: |
“Venerable sir,” they replied. The Buddha said this: |
“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. |
“monks, the four kinds of rememberfulness 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 nirvana. |
Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
What four? It’s when a monk meditates by continuously seeing the true nature of the body—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of sensations—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of the mind—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of dharmas—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. |
Uddeso niṭṭhito. |
(end of synopsis) |
1. Kāyānupassanā |
1. continuously seeing the Body |
1.1. Kāy-ānu-passanā-ānāpānapabba |
1.1. rememberfulness of Breathing |
Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati? |
And how does a monk meditate continuously seeing the true nature of the body? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, satova passasati. |
It’s when a monk—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 rememberfulness right there. Just rememberful [of the Dharma], they breathe in. rememberful [of the Dharma], they breathe out. |
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti. |
When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’ |
Rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ 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.’ |
‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati. |
They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body. |
‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. |
They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion. |
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. |
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.’ |
Iti ajjhattaṁ vā kāye kāy-ānu-passī viharati, |
They meditate continuously seeing the body as a body [as it truly is] internally, |
bahiddhā vā kāye kāy-ānu-passī viharati, |
They meditate continuously seeing the body as a body [as it truly is] externally, |
ajjhatta-bahiddhā vā kāye kāy-ānu-passī viharati. |
They meditate continuously seeing the body as a body [as it truly is] internally and externally, |
Samudaya-dhamm-ānu-passī vā kāyasmiṁ viharati, |
They meditate continuously seeing the Dharma of the body’s nature to originate, |
vaya-dhamm-ānu-passī vā kāyasmiṁ viharati, |
They meditate continuously seeing the Dharma of the body’s nature to vanish, |
samudaya-vaya-dhamm-ānu-passī vā kāyasmiṁ viharati. |
They meditate continuously seeing the Dharma of the body’s nature to originate and vanish, |
‘Atthi kāyo’ti vā panassa sati pacc-upaṭ-ṭhitā hoti |
Or remembrance [of Dharma] is established that the body exists, |
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya |
to the extent necessary for knowledge and remembrance. |
anissito ca viharati, na ca kiñci loke upādiyati. |
They meditate independent, not grasping at anything in the world. |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
This meditation method is one way that a monk continuously sees the body as a body [as it truly is]. |
Ānāpāna-pabbaṁ niṭṭhitaṁ. |
The breath meditation chapter is finished. |
1.2. Kāy-ānu-passanā-iriyāpathapabba |
1.2. The Postures |
Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti. |
Furthermore, when a monk 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.’ Whatever posture their body is in, they know it. |
Iti ajjhattaṁ vā kāye kāy-ānu-passī viharati, |
They meditate continuously seeing the body as a body [as it truly is] internally, |
bahiddhā vā kāye kāy-ānu-passī viharati, |
They meditate continuously seeing the body as a body [as it truly is] externally, |
ajjhatta-bahiddhā vā kāye kāy-ānu-passī viharati. |
They meditate continuously seeing the body as a body [as it truly is] internally and externally, |
Samudaya-dhamm-ānu-passī vā kāyasmiṁ viharati, |
They meditate continuously seeing the Dharma of the body’s nature to originate, |
vaya-dhamm-ānu-passī vā kāyasmiṁ viharati, |
They meditate continuously seeing the Dharma of the body’s nature to vanish, |
samudaya-vaya-dhamm-ānu-passī vā kāyasmiṁ viharati. |
They meditate continuously seeing the Dharma of the body’s nature to originate and vanish, |
‘Atthi kāyo’ti vā panassa sati pacc-upaṭ-ṭhitā hoti |
Or remembrance [of Dharma] is established that the body exists, |
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya |
to the extent necessary for knowledge and remembrance. |
anissito ca viharati, na ca kiñci loke upādiyati. |
They meditate independent, not grasping at anything in the world. |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
This meditation method is one way that a monk continuously sees the body as a body [as it truly is]. |
Iriyāpatha-pabbaṁ niṭṭhitaṁ. |
The chapter on postures is finished. |
1.3. Kāy-ānu-passanā-sampajānapabba |
1.3. lucid-discerning |
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. |
Furthermore, a monk acts with lucid-discerning 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. |
Iti ajjhattaṁ vā …pe… |
And so they meditate continuously seeing the body as a body [as it truly is] internally,… , internally and externally, … seeing the Dharma of the body originating and vanishing... |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
That too is how a monk meditates by continuously seeing the true nature of the body. |
Sampajānapabbaṁ niṭṭhitaṁ. |
(end of lucid-discerning) |
1.4. Kāy-ānu-passanā-paṭikūlamanasikārapabba |
1.4. Focusing on the Repulsive |
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘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. Variant: udariyaṁ karīsaṁ → karīsaṁ matthaluṅgaṁ (mr) |
Furthermore, a monk 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. ‘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.’ |
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. Variant: putoḷi → mūtoḷī (sya-all, km); mutoli (pts1ed) |
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.’ |
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti. |
(...repeat 31 body parts...) |
Iti ajjhattaṁ vā …pe… |
And so they meditate continuously seeing the body as a body [as it truly is] internally,… , internally and externally, … seeing the Dharma of the body originating and vanishing... |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
This meditation method is one way that a monk continuously sees the body as a body [as it truly is]. |
Paṭikūla-manasi-kāra-pabbaṁ niṭṭhitaṁ. |
The chapter on attention to the repulsive is finished. |
1.5. Kāy-ānu-passanā-dhātumanasikārapabba |
1.5. Focusing on the Elements |
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. |
Furthermore, a monk examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’ |
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. |
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. |
Iti ajjhattaṁ vā …pe… |
And so they meditate continuously seeing the body as a body [as it truly is] internally,… , internally and externally, … seeing the Dharma of the body originating and vanishing... |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
This meditation method is one way that a monk continuously sees the body as a body [as it truly is]. |
Dhātu-manas-ikāra-pabbaṁ niṭṭhitaṁ. |
The chapter on attention to elements is finished. |
1.6. Kāy-ānu-passanā-navasivathikapabba |
1.6. The Charnel Ground Contemplations |
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā …pe… |
Furthermore, suppose a monk 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. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate continuously seeing the true nature of the body internally … |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
That too is how a monk meditates by continuously seeing the true nature of the body. |
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. Variant: kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ → suvānehi vā khajjamānaṁ sigālehi vā khajjamānaṁ (si, sya-all, km), supāṇehi vā khajjamānaṁ sigālehi vā khajjamānaṁ (pts1ed)So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā …pe… |
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. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate continuously seeing the true nature of the body internally … |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
That too is how a monk meditates by continuously seeing the true nature of the body. |
Puna 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 … |
Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe… |
A skeleton without flesh but smeared with blood, and held together by sinews … |
Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe… |
A skeleton rid of flesh and blood, held together by sinews … |
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. Variant: aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ → aññena kaṭaṭṭhikaṁ aññena piṭṭhaṭṭhikaṁ aññena kaṇḍakaṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena uraṭṭhikaṁ aññena aṁsaṭṭhikaṁ aññena bāhuṭṭhikaṁ (sya-all, km) | aññena kaṭiṭṭhikaṁ → aññena piṭṭhiṭṭhikaṁ aññena kaṭaṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ (si)So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā …pe… viharati. |
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 … |
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… |
White bones, the color of shells … |
Aṭṭhikāni puñjakitāni terovassikāni …pe… |
Decrepit bones, heaped in a pile … |
Aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudaya-dhamm-ānu-passī vā kāyasmiṁ viharati, vaya-dhamm-ānu-passī vā kāyasmiṁ viharati, samudayavaya-dhamm-ānu-passī vā kāyasmiṁ viharati. ‘Atthi kāyo’ti vā panassa sati pacc-upaṭ-ṭhitā hoti yāvadeva ñāṇa-mattāya paṭis-sati-mattāya anissito ca viharati, na ca kiñci loke upādiyati. |
Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate continuously seeing the true nature of the body internally, externally, and both internally and externally. They meditate continuously seeing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or rememberfulness is established that the body exists, to the extent necessary for knowledge and rememberfulness. They meditate independent, not grasping at anything in the world. |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
This meditation method is one way that a monk continuously sees the body as a body [as it truly is]. |
Nava-sivathika-pabbaṁ niṭṭhitaṁ. |
The chapter on nine cemetary stages is finished. |
Cuddasa kāyānupassanā niṭṭhitā. |
The section on continuously seeing the body is finished. |
2. Vedanānupassanā |
2. continuously seeing the sensations |
Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? |
And how does a monk meditate continuously seeing the true nature of sensations? |
Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
It’s when a monk who feels a pleasant sensation knows: ‘I feel a pleasant sensation.’ |
Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When they feel a painful sensation, they know: ‘I feel a painful sensation.’ |
Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When they feel a neutral sensation, they know: ‘I feel a neutral sensation.’ |
Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When they feel a material pleasant sensation, they know: ‘I feel a material pleasant sensation.’ |
Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When they feel a spiritual pleasant sensation, they know: ‘I feel a spiritual pleasant sensation.’ |
Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When they feel a material painful sensation, they know: ‘I feel a material painful sensation.’ |
Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When they feel a spiritual painful sensation, they know: ‘I feel a spiritual painful sensation.’ |
Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When they feel a material neutral sensation, they know: ‘I feel a material neutral sensation.’ |
Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When they feel a spiritual neutral sensation, they know: ‘I feel a spiritual neutral sensation.’ |
Iti ajjhattaṁ vā vedanāsu vedan-ānu-passī viharati, |
They meditate continuously seeing sensations as sensations [as they truly are] internally, |
bahiddhā vā vedanāsu vedan-ānu-passī viharati, |
They meditate continuously seeing sensations as sensations [as they truly are] externally, |
ajjhatta-bahiddhā vā vedanāsu vedan-ānu-passī viharati. |
They meditate continuously seeing sensations as sensations [as they truly are] internally and externally, |
Samudaya-dhamm-ānu-passī vā vedanāsu viharati, |
They meditate continuously seeing the Dharma of sensations’ nature to originate, |
vaya-dhamm-ānu-passī vā vedanāsu viharati, |
They meditate continuously seeing the Dharma of sensations’ nature to vanish, |
samudayavayadhamm-ānupassī vā vedanāsu viharati. |
They meditate continuously seeing the Dharma of sensations’ nature to originate and vanish, |
‘Atthi vedanā’ti vā panassa sati pacc-upaṭ-ṭhitā hoti |
Or remembrance [of Dharma] is established that sensations exists, |
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya |
to the extent necessary for knowledge and remembrance. |
anissito ca viharati, na ca kiñci loke upādiyati. |
They meditate independent, not grasping at anything in the world. |
Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati. |
This meditation method is one way that a monk continuously sees sensations as sensations [as they truly are]. |
Vedan-ānu-passanā niṭṭhitā. |
The section on continuously seeing sensations is finished. |
3. Cittānupassanā |
3. continuously seeing the Mind |
Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? |
And how does a monk meditate continuously seeing the true nature of the mind? |
Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti. Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti. Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. |
It’s when a monk understands mind with greed as ‘mind with greed,’ and mind without greed as ‘mind without greed.’ They understand mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’ They understand mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’ They know constricted mind as ‘constricted mind,’ and scattered mind as ‘scattered mind.’ They know expansive mind as ‘expansive mind,’ and unexpansive mind as ‘unexpansive mind.’ They know mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’ They know mind undistractified-&-lucidified in meditation as ‘mind undistractified-&-lucidified in meditation,’ and mind not undistractified-&-lucidified in meditation as ‘mind not undistractified-&-lucidified in meditation.’ They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’ |
Iti ajjhattaṁ vā citte citt-ānu-passī viharati, |
They meditate continuously seeing mind as a mind [as it truly is] internally, |
bahiddhā vā citte citt-ānu-passī viharati, |
They meditate continuously seeing mind as a mind [as it truly is] externally, |
ajjhatta-bahiddhā vā citte citt-ānu-passī viharati. |
They meditate continuously seeing mind as a mind [as it truly is] internally and externally, |
Samudaya-dhamm-ānu-passī vā cittasmiṁ viharati, |
They meditate continuously seeing the Dharma of the mind’s nature to originate, |
vaya-dhamm-ānu-passī vā cittasmiṁ viharati, |
They meditate continuously seeing the Dharma of the mind’s nature to vanish, |
Samudaya-vaya-dhamm-ānu-passī vā cittasmiṁ viharati. |
They meditate continuously seeing the Dharma of the mind’s nature to originate and vanish, |
‘Atthi cittan’ti vā panassa sati pacc-upaṭ-ṭhitā hoti |
Or remembrance [of Dharma] is established that the mind exists, |
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya |
to the extent necessary for knowledge and remembrance. |
anissito ca viharati, na ca kiñci loke upādiyati. |
They meditate independent, not grasping at anything in the world. |
Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati. |
This meditation method is one way that a monk continuously sees the mind as the mind [as it truly is]. |
Cittānupassanā niṭṭhitā. |
The section on continuously seeing the mind is finished. |
4. Dhammānupassanā |
4. continuously seeing The Dharma |
4.1. Dhamm-ānu-passanā-nīvaraṇapabba |
4.1. The Hindrances |
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? |
And how does a monk meditate continuously seeing the true nature of dharmas? |
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu? |
It’s when a monk meditates by continuously seeing the true nature of dharmas with respect to the five hindrances. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the five hindrances? |
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. |
It’s when a monk 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. |
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 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 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. |
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 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 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. |
Iti ajjhattaṁ vā dhammesu dhamm-ānu-passī viharati, |
They meditate continuously seeing Dharma as Dharma [as it truly is] internally, |
bahiddhā vā dhammesu dhamm-ānu-passī viharati, |
They meditate continuously seeing Dharma as Dharma [as it truly is] externally, |
Ajjhatta-bahiddhā vā dhammesu dhamm-ānu-passī viharati. |
They meditate continuously seeing Dharma as Dharma [as it truly is] internally and externally, |
Samudaya-dhamm-ānupassī vā dhammesu viharati, |
They meditate continuously seeing the Dharma of the Dharma’s nature to originate, |
vaya-dhamm-ānu-passī vā dhammesu viharati, |
They meditate continuously seeing the Dharma of the Dharma’s nature to vanish, |
Samudaya-vaya-dhamm-ānupassī vā dhammesu viharati. |
They meditate continuously seeing the Dharma of the Dharma’s nature to originate and vanish, |
‘Atthi dhammā’ti vā panassa sati pacc-upaṭ-ṭhitā hoti |
Or remembrance [of Dharma] is established that the Dharma exists, |
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya |
to the extent necessary for knowledge and remembrance. |
anissito ca viharati, na ca kiñci loke upādiyati. |
They meditate independent, not grasping at anything in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati |
This meditation method is one way that a monk continuously sees Dharma as Dharma [as it truly is] |
pañcasu nīvaraṇesu. |
regarding the five hindrances. |
Nīvaraṇa-pabbaṁ niṭṭhitaṁ. |
The section on hindrances is finished. |
4.2. Dhamm-ānu-passanā-khandhapabba |
4.2. The Aggregates |
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? |
Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the five grasping aggregates. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the five grasping aggregates? |
Idha, bhikkhave, bhikkhu: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo, iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, |
It’s when a monk contemplates: Such is form, such is the origin of form, such is the ending of form. Such is sensation, such is the origin of sensation, such is the ending of sensation. Such is perception, such is the origin of perception, such is the ending of perception. Such are co-activitys, such is the origin of co-activitys, such is the ending of co-activitys. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ |
Iti ajjhattaṁ vā dhammesu dhamm-ānu-passī viharati, |
They meditate continuously seeing Dharma as Dharma [as it truly is] internally, |
bahiddhā vā dhammesu dhamm-ānu-passī viharati, |
They meditate continuously seeing Dharma as Dharma [as it truly is] externally, |
Ajjhatta-bahiddhā vā dhammesu dhamm-ānu-passī viharati. |
They meditate continuously seeing Dharma as Dharma [as it truly is] internally and externally, |
Samudaya-dhamm-ānupassī vā dhammesu viharati, |
They meditate continuously seeing the Dharma of the Dharma’s nature to originate, |
vaya-dhamm-ānu-passī vā dhammesu viharati, |
They meditate continuously seeing the Dharma of the Dharma’s nature to vanish, |
Samudaya-vaya-dhamm-ānupassī vā dhammesu viharati. |
They meditate continuously seeing the Dharma of the Dharma’s nature to originate and vanish, |
‘Atthi dhammā’ti vā panassa sati pacc-upaṭ-ṭhitā hoti |
Or remembrance [of Dharma] is established that the Dharma exists, |
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya |
to the extent necessary for knowledge and remembrance. |
anissito ca viharati, na ca kiñci loke upādiyati. |
They meditate independent, not grasping at anything in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati |
This meditation method is one way that a monk continuously sees Dharma as Dharma [as it truly is] |
pañcasu upādānakkhandhesu. |
regarding the five grasping aggregates. |
Khandha-pabbaṁ niṭṭhitaṁ. |
The section on aggregates is finished. |
4.3. Dhamm-ānu-passanā-āyatanapabba |
4.3. The Sense Fields |
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu? |
Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the six interior and exterior sense fields. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the six interior and exterior sense fields? |
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. |
It’s when a monk 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. |
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 ear, sounds, 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 nose, smells, 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 tongue, tastes, 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 body, touches, and the fetter … |
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. |
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. |
Iti ajjhattaṁ vā dhammesu dhamm-ānu-passī viharati, |
They meditate continuously seeing Dharma as Dharma [as it truly is] internally, |
bahiddhā vā dhammesu dhamm-ānu-passī viharati, |
They meditate continuously seeing Dharma as Dharma [as it truly is] externally, |
Ajjhatta-bahiddhā vā dhammesu dhamm-ānu-passī viharati. |
They meditate continuously seeing Dharma as Dharma [as it truly is] internally and externally, |
Samudaya-dhamm-ānupassī vā dhammesu viharati, |
They meditate continuously seeing the Dharma of the Dharma’s nature to originate, |
vaya-dhamm-ānu-passī vā dhammesu viharati, |
They meditate continuously seeing the Dharma of the Dharma’s nature to vanish, |
Samudaya-vaya-dhamm-ānupassī vā dhammesu viharati. |
They meditate continuously seeing the Dharma of the Dharma’s nature to originate and vanish, |
‘Atthi dhammā’ti vā panassa sati pacc-upaṭ-ṭhitā hoti |
Or remembrance [of Dharma] is established that the Dharma exists, |
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya |
to the extent necessary for knowledge and remembrance. |
anissito ca viharati, na ca kiñci loke upādiyati. |
They meditate independent, not grasping at anything in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati |
This meditation method is one way that a monk continuously sees Dharma as Dharma [as it truly is] |
chasu ajjhattika-bāhiresu āyatanesu. |
with respect to the six internal and external sense fields. |
Āyatana-pabbaṁ niṭṭhitaṁ. |
The section on sense fields is finished. |
4.4. Dhamm-ānu-passanā-bojjhaṅgapabba |
4.4. The Awakening Factors |
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? |
Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the seven awakening factors. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the seven awakening factors? |
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. |
It’s when a monk who has the awakening factor of rememberfulness in them understands: ‘I have the awakening factor of rememberfulness in me.’ When they don’t have the awakening factor of rememberfulness in them, they understand: ‘I don’t have the awakening factor of rememberfulness in me.’ They understand how the awakening factor of rememberfulness that has not arisen comes to arise; and how the awakening factor of rememberfulness that has arisen becomes fulfilled by development. |
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. 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. 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. 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. 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. 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. |
When they have the awakening factor of investigation of dharmas … energy … rapture … pacification … undistractible-lucidity … equanimous-observation in them, they understand: ‘I have the awakening factor of equanimous-observation in me.’ When they don’t have the awakening factor of equanimous-observation in them, they understand: ‘I don’t have the awakening factor of equanimous-observation in me.’ They understand how the awakening factor of equanimous-observation that has not arisen comes to arise; and how the awakening factor of equanimous-observation that has arisen becomes fulfilled by development. |
Iti ajjhattaṁ vā dhammesu dhamm-ānu-passī viharati, |
They meditate continuously seeing Dharma as Dharma [as it truly is] internally, |
bahiddhā vā dhammesu dhamm-ānu-passī viharati, |
They meditate continuously seeing Dharma as Dharma [as it truly is] externally, |
Ajjhatta-bahiddhā vā dhammesu dhamm-ānu-passī viharati. |
They meditate continuously seeing Dharma as Dharma [as it truly is] internally and externally, |
Samudaya-dhamm-ānupassī vā dhammesu viharati, |
They meditate continuously seeing the Dharma of the Dharma’s nature to originate, |
vaya-dhamm-ānu-passī vā dhammesu viharati, |
They meditate continuously seeing the Dharma of the Dharma’s nature to vanish, |
Samudaya-vaya-dhamm-ānupassī vā dhammesu viharati. |
They meditate continuously seeing the Dharma of the Dharma’s nature to originate and vanish, |
‘Atthi dhammā’ti vā panassa sati pacc-upaṭ-ṭhitā hoti |
Or remembrance [of Dharma] is established that the Dharma exists, |
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya |
to the extent necessary for knowledge and remembrance. |
anissito ca viharati, na ca kiñci loke upādiyati. |
They meditate independent, not grasping at anything in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati |
This meditation method is one way that a monk continuously sees Dharma as Dharma [as it truly is] |
sattasu bojjh-aṅgesu. |
with respect to the seven awakening factors. |
Bojjhaṅga-pabbaṁ niṭṭhitaṁ. |
The section on awakening factors is finished. |
4.5. Dhammānupassanāsaccapabba |
4.5. The Truths |
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? |
Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the four noble truths. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the four noble truths? |
Idha, 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 monk 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.’ |
Paṭhama-bhāṇavāro niṭṭhito. |
The first recitation section is finished. |
4.5.1. Dukkhasaccaniddesa |
4.5.1. The Truth of Suffering |
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? |
And what is the noble truth of suffering? |
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā. Variant: dukkho → appiyehi …pe… vippayogo dukkhotipāṭho ceva taṁniddeso ca katthaci na dissati, aṭṭhakathāyampi taṁsaṁvaṇṇanā |
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. |
Katamā ca, bhikkhave, jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, ayaṁ vuccati, bhikkhave, jāti. |
And what is rebirth? The rebirth, inception, conception, reincarnation, manifestation of the sets of dharma, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth. |
Katamā ca, bhikkhave, jarā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, ayaṁ vuccati, bhikkhave, jarā. |
And what is old age? 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. This is called old age. |
Katamañca, bhikkhave, maraṇaṁ? Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, Variant: Yaṁ → yā (sya-all, km)idaṁ vuccati, bhikkhave, maraṇaṁ. |
And what is death? 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. This is called death. |
Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko, ayaṁ vuccati, bhikkhave, soko. |
And what is sorrow? The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. This is called sorrow. |
Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, ayaṁ vuccati, bhikkhave, paridevo. |
And what is lamentation? The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. This is called lamentation. |
Katamañca, bhikkhave, dukkhaṁ? Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccati, bhikkhave, dukkhaṁ. |
And what is pain? Physical pain, physical displeasure, the painful, unpleasant sensation that’s born from physical contact. This is called pain. |
Katamañca, bhikkhave, domanassaṁ? Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccati, bhikkhave, domanassaṁ. |
And what is sadness? Mental pain, mental displeasure, the painful, unpleasant sensation that’s born from mental contact. This is called sadness. |
Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, ayaṁ vuccati, bhikkhave, upāyāso. |
And what is distress? The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. This is called distress. |
Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṁ saṅgati samāgamo samodhānaṁ missībhāvo, ayaṁ vuccati, bhikkhave, appiyehi sampayogo dukkho. |
And what is meant by ‘association with the disliked is suffering’? 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: this is what is meant by ‘association with the disliked is suffering’. |
Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṁ asaṅgati asamāgamo asamodhānaṁ amissībhāvo, ayaṁ vuccati, bhikkhave, piyehi vippayogo dukkho. |
And what is meant by ‘separation from the liked is suffering’? 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: this is what is meant by ‘separation from the liked is suffering’. |
Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ? Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: ‘aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. 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. 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. 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. Sokaparidevadukkhadomanassupāyāsadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsaā āgaccheyyun’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. |
And what is meant by ‘not getting what you wish for is suffering’? In sentient beings who are liable to be reborn, such a wish arises: ‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’ In sentient beings who are liable to grow old … fall ill … die … 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!’ But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’ |
Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā. |
And what is meant by ‘in brief, the five grasping aggregates are suffering’? They are the grasping aggregates that consist of form, sensation, perception, co-activitys, and consciousness. This is what is meant by ‘in brief, the five grasping aggregates are suffering’. |
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ. |
This is called the noble truth of suffering. |
4.5.2. Samudayasaccaniddesa |
4.5.2. The Origin of Suffering |
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? |
And what is the noble truth of the origin of suffering? |
Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— Variant: ponobbhavikā → ponobhavikā (bj, pts1ed)kāmataṇhā bhavataṇhā vibhavataṇhā. |
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is, craving for sensual pleasures, craving for continued existence, and craving to end existence. |
Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
But where does that craving arise and where does it settle? Whatever in the world seems nice and pleasant, it is there that craving arises and settles. |
Kiñca loke piyarūpaṁ sātarūpaṁ? Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṁ loke …pe… ghānaṁ loke … jivhā loke … kāyo loke … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The ear … nose … tongue … body … mind in the world seems nice and pleasant, and it is there that craving arises and settles. |
Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Sights … sounds … smells … tastes … touches … thoughts in the world seem nice and pleasant, and it is there that craving arises and settles. |
Cakkhuviññāṇaṁ loke … sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles. |
Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Eye contact … ear contact … nose contact … tongue contact … body contact … mind contact in the world seems nice and pleasant, and it is there that craving arises and settles. |
Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
sensation born of eye contact … sensation born of ear contact … sensation born of nose contact … sensation born of tongue contact … sensation born of body contact … sensation born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles. |
Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Perception of sights … perception of sounds … perception of smells … perception of tastes … perception of touches … perception of thoughts in the world seems nice and pleasant, and it is there that craving arises and settles. |
Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Intention regarding sights … intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding thoughts in the world seems nice and pleasant, and it is there that craving arises and settles. |
Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for thoughts in the world seems nice and pleasant, and it is there that craving arises and settles. |
Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Thoughts about sights … thoughts about sounds … thoughts about smells … thoughts about tastes … thoughts about touches … thoughts about thoughts in the world seem nice and pleasant, and it is there that craving arises and settles. |
Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Considerations regarding sights … considerations regarding sounds … considerations regarding smells … considerations regarding tastes … considerations regarding touches … considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving arises and settles. |
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ. |
This is called the noble truth of the origin of suffering. |
4.5.3. Nirodhasaccaniddesa |
4.5.3. The Cessation of Suffering |
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? Variant: dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km) |
And what is the noble truth of the cessation of suffering? |
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. |
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. |
Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṁ 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. |
Kiñca loke piyarūpaṁ sātarūpaṁ? 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. |
And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. … |
Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
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Cakkhuviññāṇaṁ loke … sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
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Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
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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. |
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Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
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Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
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Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
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Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
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Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
Considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving is given up and ceases. |
Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ. |
This is called the noble truth of the cessation of suffering. |
4.5.4. Maggasaccaniddesa |
4.5.4. The Path |
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? |
And what is the noble truth of the practice that leads to the cessation of suffering? |
Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. |
It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
Katamā ca, bhikkhave, sammādiṭṭhi? Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ. Ayaṁ vuccati, bhikkhave, sammādiṭṭhi. |
And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view. |
Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo. Ayaṁ vuccati, bhikkhave, sammāsaṅkappo. |
And what is right thought? Thoughts of renunciation, good will, and harmlessness. This is called right thought. |
Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī. Variant: veramaṇī → veramaṇi (mr)Ayaṁ vuccati, bhikkhave, sammāvācā. |
And what is right speech? The refraining from lying, divisive speech, harsh speech, and talking nonsense. This is called right speech. |
Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī. Ayaṁ vuccati, bhikkhave, sammākammanto. |
And what is right action? Refraining from killing living creatures, stealing, and sexual misconduct. This is called right action. |
Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti. Ayaṁ vuccati, bhikkhave, sammāājīvo. |
And what is right livelihood? It’s when a noble-one's-disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood. |
Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ayaṁ vuccati, bhikkhave, sammāvāyāmo. |
And what is right effort? It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development. This is called right effort. |
Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ayaṁ vuccati, bhikkhave, sammāsati. |
And what is right rememberfulness? It’s when a monk meditates by continuously seeing the true nature of the body—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of sensations—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of the mind—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of dharmas—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. This is called right rememberfulness. |
Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, sammāsamādhi. |
And what is right undistractible-lucidity? It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimous-observation, rememberful [of the Dharma] and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful [of the Dharma], one meditates in pleasure.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness. This is called right undistractible-lucidity. |
Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. |
This is called the noble truth of the practice that leads to the cessation of suffering. |
Iti ajjhattaṁ vā dhammesu dhamm-ānu-passī viharati, |
They meditate continuously seeing Dharma as Dharma [as it truly is] internally, |
bahiddhā vā dhammesu dhamm-ānu-passī viharati, |
They meditate continuously seeing Dharma as Dharma [as it truly is] externally, |
Ajjhatta-bahiddhā vā dhammesu dhamm-ānu-passī viharati. |
They meditate continuously seeing Dharma as Dharma [as it truly is] internally and externally, |
Samudaya-dhamm-ānupassī vā dhammesu viharati, |
They meditate continuously seeing the Dharma of the Dharma’s nature to originate, |
vaya-dhamm-ānu-passī vā dhammesu viharati, |
They meditate continuously seeing the Dharma of the Dharma’s nature to vanish, |
Samudaya-vaya-dhamm-ānupassī vā dhammesu viharati. |
They meditate continuously seeing the Dharma of the Dharma’s nature to originate and vanish, |
‘Atthi dhammā’ti vā panassa sati pacc-upaṭ-ṭhitā hoti |
Or remembrance [of Dharma] is established that the Dharma exists, |
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya |
to the extent necessary for knowledge and remembrance. |
anissito ca viharati, na ca kiñci loke upādiyati. |
They meditate independent, not grasping at anything in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati |
This meditation method is one way that a monk continuously sees Dharma as Dharma [as it truly is] |
catūsu ariyasaccesu. |
with respect to the four noble truths. |
Sacca-pabbaṁ niṭṭhitaṁ. |
The section on [noble] truths is finished. |
Dhammānupassanā niṭṭhitā. |
The section on continuous seeing of Dharma is finished. |
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. |
Anyone who develops these four kinds of rememberfulness meditation in this way for seven years can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return. |
Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. 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. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe… pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ … tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti. |
Let alone seven years, anyone who develops these four kinds of rememberfulness meditation in this way for six years … five years … four years … three years … two years … one year … seven months … six months … five months … four months … three months … two months … one month … a fortnight … Let alone a fortnight, anyone who develops these four kinds of rememberfulness meditation in this way for seven days can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return. |
Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti. |
‘The four kinds of rememberfulness 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 nirvana.’ That’s what I said, and this is why I said it.” |
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
That is what the Buddha said. Satisfied, the monks were happy with what the Buddha said. |
Mahā-sati-paṭṭhāna-suttaṁ niṭṭhitaṁ navamaṁ. |
The great discourse on establishing remembrance of Dharma is finished. |