Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.that on one occasion the Blessed One was staying among the Kurus. Now there is a town of the Kurus called Kammāsadhamma. Tatra kho bhagavā bhikkhū āmantesi:There the Blessed One addressed the monks, “bhikkhavo”ti.“Monks.”

“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ.
Bhaddante”ti → bhadanteti (bj, sya-all, km, pts1ed)“Lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said:

“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.“This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of unbinding—in other words, the four establishings of mindfulness.

Katame cattāro?Which four? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,“There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,He remains focused on feelings… citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,mind… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.

Uddeso niṭṭhito.

1. KāyānupassanāBody

1.1. Kāyānupassanāānāpānapabba

Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?“And how does a monk remain focused on the body in & of itself?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.[1] “There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—sits down folding his legs crosswise, holding his body erect and establishing mindfulness to the fore. So satova assasati, satova passasati.Always mindful, he breathes in; mindful he breathes out.

Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti.“Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’

Rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti.Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’

‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati.He trains himself, ‘I will breathe in sensitive to the entire body’;7 he trains himself, ‘I will breathe out sensitive to the entire body.’

‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.He trains himself, ‘I will breathe in calming bodily fabrication’;8 he trains himself, ‘I will breathe out calming bodily fabrication.’

Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti;Just as a dexterous turner or his apprentice, when making a long turn, discerns, ‘I am making a long turn,’ or when making a short turn discerns, ‘I am making a short turn’; 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.in the same way the monk, when breathing in long, discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ … ‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.He trains himself, ‘I will breathe in calming bodily fabrication’; he trains himself, ‘I will breathe out calming bodily fabrication.’

Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati.“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
Evampi kho → evampi (sya-all, km, pts1ed)This is how a monk remains focused on the body in & of itself.

Ānāpānapabbaṁ niṭṭhitaṁ.

1.2. Kāyānupassanāiriyāpathapabba

Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti,[2] “And further, when walking, the monk discerns, ‘I am walking.’ When standing, he discerns, ‘I am standing.’ When sitting, he discerns, ‘I am sitting.’ When lying down, he discerns, ‘I am lying down.’ yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.Or however his body is disposed, that is how he discerns it.

Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati.“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.This is how a monk remains focused on the body in & of itself.

Iriyāpathapabbaṁ niṭṭhitaṁ.

1.3. Kāyānupassanāsampajānapabba

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.[3] “And further, when going forward & returning, he makes himself fully alert; when looking toward & looking away… when flexing & extending his limbs… when carrying his outer cloak, his upper robe, & his bowl… when eating, drinking, chewing, & savoring… when urinating & defecating… when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert.

Iti ajjhattaṁ vā …pe…“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.This is how a monk remains focused on the body in & of itself.

Sampajānapabbaṁ niṭṭhitaṁ.

1.4. Kāyānupassanāpaṭikūlamanasikārapabba

Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:[4] “And further… ‘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.
udariyaṁ karīsaṁ → karīsaṁ matthaluṅgaṁ (mr)

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.
putoḷi → mūtoḷī (sya-all, km); mutoli (pts1ed)just as if a sack with openings at both ends were full of various kinds of grain—wheat, rice, mung beans, kidney beans, sesame seeds, husked rice—and a man with good eyesight, pouring it out, were to reflect, ‘This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,’

Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:in the same way, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: ‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti.‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.’

Iti ajjhattaṁ vā …pe…“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.This is how a monk remains focused on the body in & of itself.

Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.

1.5. Kāyānupassanādhātumanasikārapabba

Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:[5] “And further… ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa;just as a dexterous butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:the monk reflects on this very body—however it stands, however it is disposed—in terms of properties: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’

Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.This is how a monk remains focused on the body in & of itself.

Dhātumanasikārapabbaṁ niṭṭhitaṁ.

1.6. Kāyānupassanānavasivathikapabba

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.[6] “And further, as if he were to see a corpse cast away in a charnel ground—one day, two days, three days dead—bloated, livid, & festering, So imameva kāyaṁ upasaṁharati:he applies it to this very body, ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’ Iti ajjhattaṁ vā …pe…“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.This is how a monk remains focused on the body in & of itself.

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.
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)“Or again, as if he were to see a corpse cast away in a charnel ground, being chewed by crows, being chewed by vultures, being chewed by hawks, being chewed by dogs, being chewed by hyenas, being chewed by various other creatures… So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā …pe…

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe…a skeleton smeared with flesh & blood, connected with tendons…

Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe…a fleshless skeleton smeared with blood, connected with tendons…

Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe…a skeleton without flesh or blood, connected with tendons…

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.
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)bones detached from their tendons, scattered in all directions—here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull… So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā …pe… viharati.

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe…the bones whitened, somewhat like the color of shells…

Aṭṭhikāni puñjakitāni terovassikāni …pe…the bones piled up, more than a year old…

Aṭṭhikāni pūtīni cuṇṇakajātāni.the bones decomposed into a powder: So imameva kāyaṁ upasaṁharati:He applies it to this very body, ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’ Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati.“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati.Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.This is how a monk remains focused on the body in & of itself.

Navasivathikapabbaṁ niṭṭhitaṁ.

Cuddasa kāyānupassanā niṭṭhitā.

2. VedanānupassanāFeelings

Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?“And how does a monk remain focused on feelings in & of themselves?

Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.There is the case where a monk, when feeling a painful feeling, discerns, ‘I am feeling a painful feeling.’

Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.When feeling a pleasant feeling, he discerns, ‘I am feeling a pleasant feeling.’

Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.When feeling a neither-painful-nor-pleasant feeling, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling.’

Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.“When feeling a painful feeling of the flesh, he discerns, ‘I am feeling a painful feeling of the flesh.’

Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.When feeling a painful feeling not of the flesh, he discerns, ‘I am feeling a painful feeling not of the flesh.’

Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.When feeling a pleasant feeling of the flesh, he discerns, ‘I am feeling a pleasant feeling of the flesh.’

Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.When feeling a pleasant feeling not of the flesh, he discerns, ‘I am feeling a pleasant feeling not of the flesh.’

Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling of the flesh.’

Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns, ‘I am feeling a neither-painful-nor-pleasant feeling not of the flesh.’

Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati.“In this way he remains focused internally on feelings in & of themselves, or externally on feelings in & of themselves, or both internally & externally on feelings in & of themselves. Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati.Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination & passing away with regard to feelings. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.Or his mindfulness that ‘There are feelings’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.This is how a monk remains focused on feelings in & of themselves.

Vedanānupassanā niṭṭhitā.

3. CittānupassanāMind

Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati?“And how does a monk remain focused on the mind in & of itself?

Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti.There is the case where a monk, when the mind has passion, discerns, ‘The mind has passion.’ Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti.When the mind is without passion, he discerns, ‘The mind is without passion.’ Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti.When the mind has aversion, he discerns, ‘The mind has aversion.’ Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti.When the mind is without aversion, he discerns, ‘The mind is without aversion.’ Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti.When the mind has delusion, he discerns, ‘The mind has delusion.’ Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti.When the mind is without delusion, he discerns, ‘The mind is without delusion.’ Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti.“When the mind is constricted, he discerns, ‘The mind is constricted.’ Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti.When the mind is scattered, he discerns, ‘The mind is scattered.’ Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti.When the mind is enlarged, he discerns, ‘The mind is enlarged.’ Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti.When the mind is not enlarged, he discerns, ‘The mind is not enlarged.’ Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti.When the mind is surpassed, he discerns, ‘The mind is surpassed.’ Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti.When the mind is unsurpassed, he discerns, ‘The mind is unsurpassed.’ Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti.When the mind is concentrated, he discerns, ‘The mind is concentrated.’ Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti.When the mind is not concentrated, he discerns, ‘The mind is not concentrated.’ Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti.When the mind is released,14 he discerns, ‘The mind is released.’ Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.When the mind is not released, he discerns, ‘The mind is not released.’

Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati.“In this way he remains focused internally on the mind in & of itself, or externally on the mind in & of itself, or both internally & externally on the mind in & of itself. Samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati.Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination & passing away with regard to the mind. ‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.Or his mindfulness that ‘There is a mind’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.This is how a monk remains focused on the mind in & of itself.

Cittānupassanā niṭṭhitā.

4. DhammānupassanāMental Qualities

4.1. Dhammānupassanānīvaraṇapabba

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?“And how does a monk remain focused on mental qualities in & of themselves?

Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.[1] “There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?And how does a monk remain focused on mental qualities in & of themselves with reference 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.There is the case where, there being sensual desire present within, a monk discerns, ‘There is sensual desire present within me.’ Or, there being no sensual desire present within, he discerns, ‘There is no sensual desire present within me.’ He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen.15 And he discerns how there is no further appearance in the future of sensual desire that has been abandoned.

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.[The same formula is repeated for the remaining hindrances: ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.]

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.

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.

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.

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.“In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.This is how a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.

Nīvaraṇapabbaṁ niṭṭhitaṁ.

4.2. Dhammānupassanākhandhapabba

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.[2] “And further, the monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?And how does a monk remain focused on mental qualities in & of themselves with reference to the five clinging-aggregates?

Idha, bhikkhave, bhikkhu:There is the case where a monk [discerns]: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;‘Such is form, such its origination, such its disappearance. iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;Such is feeling… iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;Such is perception… iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo,Such are fabrications… iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti,Such is consciousness, such its origination, such its disappearance.’16 iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.“In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.This is how a monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates.

Khandhapabbaṁ niṭṭhitaṁ.

4.3. Dhammānupassanāāyatanapabba

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.[3] “And further, the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?And how does a monk remain focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media?

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.There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both.17 He discerns how there is the arising of an unarisen fetter. And he discerns how there is the abandoning of a fetter once it has arisen. And he discerns how there is no further appearance in the future of a fetter that has been abandoned.

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.[The same formula is repeated for the remaining sense media: ear, nose, tongue, body, & intellect.]

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.

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.

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.

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.

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.“In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.

Āyatanapabbaṁ niṭṭhitaṁ.

4.4. Dhammānupassanābojjhaṅgapabba

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.[4] “And further, the monk remains focused on mental qualities in & of themselves with reference to the seven factors for awakening. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?And how does a monk remain focused on mental qualities in & of themselves with reference to the seven factors for awakening?

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.There is the case where, there being mindfulness as a factor for awakening present within, he discerns, ‘Mindfulness as a factor for awakening is present within me.’ Or, there being no mindfulness as a factor for awakening present within, he discerns, ‘Mindfulness as a factor for awakening is not present within me.’ He discerns how there is the arising of unarisen mindfulness as a factor for awakening. And he discerns how there is the culmination of the development of mindfulness as a factor for awakening once it has arisen.

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.[The same formula is repeated for the remaining factors for awakening: analysis of qualities, persistence, rapture, calm, concentration, & equanimity.] 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.

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.“In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati.Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.This is how a monk remains focused on mental qualities in & of themselves with reference to the seven factors for awakening.

Bojjhaṅgapabbaṁ niṭṭhitaṁ.

4.5. Dhammānupassanāsaccapabba

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.[5] “And further, the monk remains focused on mental qualities in & of themselves with reference to the four noble truths. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?And how does a monk remain focused on mental qualities in & of themselves with reference 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.There is the case where he discerns, as it has come to be, that ‘This is stress…This is the origination of stress…This is the cessation of stress…This is the way leading to the cessation of stress.’

Paṭhamabhāṇavāro niṭṭhito.

4.5.1. Dukkhasaccaniddesa

Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?[a] “Now what is the noble truth of stress?

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.
dukkho → appiyehi …pe… vippayogo dukkhotipāṭho ceva taṁniddeso ca katthaci na dissati, aṭṭhakathāyampi taṁsaṁvaṇṇanāBirth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful; separation from the loved is stressful; not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.

Katamā ca, bhikkhave, jāti?“And what is birth? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the various beings in this or that group of beings, ayaṁ vuccati, bhikkhave, jāti.that is called birth.

Katamā ca, bhikkhave, jarā?“And what is aging? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, ayaṁ vuccati, bhikkhave, jarā.that is called aging.

Katamañca, bhikkhave, maraṇaṁ?“And what is death? Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,
Yaṁ → yā (sya-all, km)Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, idaṁ vuccati, bhikkhave, maraṇaṁ.that is called death.

Katamo ca, bhikkhave, soko?“And what is sorrow? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko,Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of anyone suffering from misfortune, touched by a painful thing, ayaṁ vuccati, bhikkhave, soko.that is called sorrow.

Katamo ca, bhikkhave, paridevo?“And what is lamentation? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ,Whatever crying, grieving, lamenting, weeping, wailing, lamentation of anyone suffering from misfortune, touched by a painful thing, ayaṁ vuccati, bhikkhave, paridevo.that is called lamentation.

Katamañca, bhikkhave, dukkhaṁ?“And what is pain? Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, idaṁ vuccati, bhikkhave, dukkhaṁ.that is called pain.

Katamañca, bhikkhave, domanassaṁ?“And what is distress? Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact, idaṁ vuccati, bhikkhave, domanassaṁ.that is called distress.

Katamo ca, bhikkhave, upāyāso?“And what is despair? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ,Whatever despair, despondency, desperation of anyone suffering from misfortune, touched by a painful thing, ayaṁ vuccati, bhikkhave, upāyāso.that is called despair.

Katamo ca, bhikkhave, appiyehi sampayogo dukkho?“And what is the stress of association with the unbeloved? 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,There is the case where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors, or tactile sensations occur to one; or one has connection, contact, relationship, interaction with those who wish one ill, who wish for one’s harm, who wish for one’s discomfort, who wish one no security from the yoke. ayaṁ vuccati, bhikkhave, appiyehi sampayogo dukkho.This is called the stress of association with the unbeloved.

Katamo ca, bhikkhave, piyehi vippayogo dukkho?“And what is the stress of separation from the loved? 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,There is the case where desirable, pleasing, attractive sights, sounds, aromas, flavors, or tactile sensations do not occur to one; or one has no connection, no contact, no relationship, no interaction with those who wish one well, who wish for one’s benefit, who wish for one’s comfort, who wish one security from the yoke, nor with one’s mother, father, brother, sister, friends, companions, or relatives. ayaṁ vuccati, bhikkhave, piyehi vippayogo dukkho.This is called the stress of separation from the loved.

Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ?“And what is the stress of not getting what is wanted? Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati:In beings subject to birth, the wish arises, ‘aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti.‘O, may we not be subject to birth, and may birth not come to us.’ Na kho panetaṁ icchāya pattabbaṁ,But this is not to be achieved by wishing. idampi yampicchaṁ na labhati tampi dukkhaṁ.This is the stress of not getting what is wanted. Jarādhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati:In beings subject to aging… ‘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.illness… 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.death… 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 sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyun’ti.
sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyun → sokaparidevadukkhadomanassupāyāsā āgaccheyyun (pts1ed, sya-all). BJ lists each item separately.sorrow, lamentation, pain, distress, & despair, the wish arises, ‘O, may we not be subject to sorrow, lamentation, pain, distress, & despair not come to us.’ Na kho panetaṁ icchāya pattabbaṁ,But this is not to be achieved by wishing. idampi yampicchaṁ na labhati tampi dukkhaṁ.This is the stress of not getting what is wanted.

Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā?“And what are the five clinging-aggregates that, in short, are stressful? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.The form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.These are called the five clinging-aggregates that, in short, are stressful.

Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.“This is called the noble truth of stress.

4.5.2. Samudayasaccaniddesa

Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?[b] “And what is the noble truth of the origination of stress?

Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
ponobbhavikā → ponobhavikā (bj, pts1ed)The craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—i.e., kāmataṇhā bhavataṇhā vibhavataṇhā.sensuality-craving, becoming-craving, and non-becoming-craving.

Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati?“And where does this craving, when arising, arise? And where, when dwelling, does it dwell? Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.Whatever is endearing & alluring in terms of the world: that is where this craving, when arising, arises. That is where, when dwelling, it dwells.

Kiñca loke piyarūpaṁ sātarūpaṁ?“And what is endearing & alluring in terms of the world? Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.The eye is endearing & alluring in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells. Sotaṁ loke …pe…“The ear…. ghānaṁ loke …The nose…. jivhā loke …The tongue…. kāyo loke …The body…. mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.The intellect….

Rūpā loke …“Forms…. saddā loke …Sounds…. gandhā loke …Aromas…. rasā loke …Flavors…. phoṭṭhabbā loke …Tactile sensations…. dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.Ideas….

Cakkhuviññāṇaṁ loke …“Eye-consciousness…. sotaviññāṇaṁ loke …Ear-consciousness…. ghānaviññāṇaṁ loke …Nose-consciousness…. jivhāviññāṇaṁ loke …Tongue-consciousness…. kāyaviññāṇaṁ loke …Body-consciousness…. manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.Intellect-consciousness….

Cakkhusamphasso loke …“Eye-contact…. sotasamphasso loke …Ear-contact…. ghānasamphasso loke …Nose-contact…. jivhāsamphasso loke …Tongue-contact…. kāyasamphasso loke …Body-contact…. manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.Intellect-contact….

Cakkhusamphassajā vedanā loke …“Feeling born of eye-contact…. sotasamphassajā vedanā loke …Feeling born of ear-contact…. ghānasamphassajā vedanā loke …Feeling born of nose-contact…. jivhāsamphassajā vedanā loke …Feeling born of tongue-contact…. kāyasamphassajā vedanā loke …Feeling born of body-contact…. manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.Feeling born of intellect-contact….

Rūpasaññā loke …“Perception of forms…. saddasaññā loke …Perception of sounds…. gandhasaññā loke …Perception of aromas…. rasasaññā loke …Perception of flavors…. phoṭṭhabbasaññā loke …Perception of tactile sensations…. dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.Perception of ideas….

Rūpasañcetanā loke …“Intention for forms…. saddasañcetanā loke …Intention for sounds…. gandhasañcetanā loke …Intention for aromas…. rasasañcetanā loke …Intention for flavors…. phoṭṭhabbasañcetanā loke …Intention for tactile sensations…. dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.Intention for ideas….

Rūpataṇhā loke …“Craving for forms…. saddataṇhā loke …Craving for sounds…. gandhataṇhā loke …Craving for aromas…. rasataṇhā loke …Craving for flavors…. phoṭṭhabbataṇhā loke …Craving for tactile sensations…. dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.Craving for ideas….

Rūpavitakko loke …“Thought directed at forms…. saddavitakko loke …Thought directed at sounds…. gandhavitakko loke …Thought directed at aromas…. rasavitakko loke …Thought directed at flavors…. phoṭṭhabbavitakko loke …Thought directed at tactile sensations…. dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.Thought directed at ideas….

Rūpavicāro loke …“Evaluation of forms…. saddavicāro loke …Evaluation of sounds…. gandhavicāro loke …Evaluation of aromas…. rasavicāro loke …Evaluation of flavors…. phoṭṭhabbavicāro loke …Evaluation of tactile sensations…. dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.Evaluation of ideas is endearing & alluring in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.“This is called the noble truth of the origination of stress.

4.5.3. Nirodhasaccaniddesa

Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?
dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km)[c] “And what is the noble truth of the cessation of stress?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati?“And where, when being abandoned, is this craving abandoned? And where, when ceasing, does it cease? Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.Whatever is endearing & alluring in terms of the world: that is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

Kiñca loke piyarūpaṁ sātarūpaṁ?“And what is endearing & alluring in terms of the world? Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.The eye is endearing & alluring in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases. Sotaṁ loke …pe…“The ear…. ghānaṁ loke …The nose…. jivhā loke …The tongue…. kāyo loke …The body…. mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.The intellect….

Rūpā loke …“Forms…. saddā loke …Sounds…. gandhā loke …Aromas…. rasā loke …Flavors…. phoṭṭhabbā loke …Tactile sensations…. dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.Ideas….

Cakkhuviññāṇaṁ loke …“Eye-consciousness…. sotaviññāṇaṁ loke …Ear-consciousness…. ghānaviññāṇaṁ loke …Nose-consciousness…. jivhāviññāṇaṁ loke …Tongue-consciousness…. kāyaviññāṇaṁ loke …Body-consciousness…. manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.Intellect-consciousness….

Cakkhusamphasso loke …“Eye-contact…. sotasamphasso loke …Ear-contact…. ghānasamphasso loke …Nose-contact…. jivhāsamphasso loke …Tongue-contact…. kāyasamphasso loke …Body-contact…. manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.Intellect-contact….

Cakkhusamphassajā vedanā loke …“Feeling born of eye-contact…. sotasamphassajā vedanā loke …Feeling born of ear-contact…. ghānasamphassajā vedanā loke …Feeling born of nose-contact…. jivhāsamphassajā vedanā loke …Feeling born of tongue-contact…. kāyasamphassajā vedanā loke …Feeling born of body-contact…. manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.Feeling born of intellect-contact….

Rūpasaññā loke …“Perception of forms…. saddasaññā loke …Perception of sounds…. gandhasaññā loke …Perception of aromas…. rasasaññā loke …Perception of flavors…. phoṭṭhabbasaññā loke …Perception of tactile sensations…. dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.Perception of ideas….

Rūpasañcetanā loke …“Intention for forms…. saddasañcetanā loke …Intention for sounds…. gandhasañcetanā loke …Intention for aromas…. rasasañcetanā loke …Intention for flavors…. phoṭṭhabbasañcetanā loke …Intention for tactile sensations…. dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.Intention for ideas….

Rūpataṇhā loke …“Craving for forms…. saddataṇhā loke …Craving for sounds…. gandhataṇhā loke …Craving for aromas…. rasataṇhā loke …Craving for flavors…. phoṭṭhabbataṇhā loke …Craving for tactile sensations…. dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.Craving for ideas….

Rūpavitakko loke …“Thought directed at forms…. saddavitakko loke …Thought directed at sounds…. gandhavitakko loke …Thought directed at aromas…. rasavitakko loke …Thought directed at flavors…. phoṭṭhabbavitakko loke …Thought directed at tactile sensations…. dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.Thought directed at ideas….

Rūpavicāro loke …“Evaluation of forms…. saddavicāro loke …Evaluation of sounds…. gandhavicāro loke …Evaluation of aromas…. rasavicāro loke …Evaluation of flavors…. phoṭṭhabbavicāro loke …Evaluation of tactile sensations…. dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.Evaluation of ideas is endearing & alluring in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.“This is called the noble truth of the cessation of stress.

4.5.4. Maggasaccaniddesa

Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?[d] “And what is the noble truth of the path of practice leading to the cessation of stress?

Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṁ—Just this very noble eightfold path: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Katamā ca, bhikkhave, sammādiṭṭhi?“And what is right view? Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.Knowledge with reference to stress, knowledge with reference to the origination of stress, knowledge with reference to the cessation of stress, knowledge with reference to the way of practice leading to the cessation of stress: Ayaṁ vuccati, bhikkhave, sammādiṭṭhi.This is called right view.

Katamo ca, bhikkhave, sammāsaṅkappo?And what is right resolve? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo.Resolve for renunciation, resolve for freedom from ill will, resolve for harmlessness: Ayaṁ vuccati, bhikkhave, sammāsaṅkappo.This is called right resolve.

Katamā ca, bhikkhave, sammāvācā?“And what is right speech? Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī.
veramaṇī → veramaṇi (mr)Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: Ayaṁ vuccati, bhikkhave, sammāvācā.This is called right speech.

Katamo ca, bhikkhave, sammākammanto?“And what is right action? Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī.Abstaining from taking life, from stealing, & from sexual misconduct: Ayaṁ vuccati, bhikkhave, sammākammanto.This is called right action.

Katamo ca, bhikkhave, sammāājīvo?“And what is right livelihood? Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti.There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood. Ayaṁ vuccati, bhikkhave, sammāājīvo.This is called right livelihood.

Katamo ca, bhikkhave, sammāvāyāmo?“And what is right effort? Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;for the sake of the abandoning of evil, unskillful qualities that have arisen… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;for the sake of the arising of skillful qualities that have not yet arisen… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.(and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. Ayaṁ vuccati, bhikkhave, sammāvāyāmo.This is called right effort.

Katamā ca, bhikkhave, sammāsati?“And what is right mindfulness? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;He remains focused on feelings in & of themselves… citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ;the mind in & of itself… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. Ayaṁ vuccati, bhikkhave, sammāsati.This is called right mindfulness.

Katamo ca, bhikkhave, sammāsamādhi?“And what is right concentration? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.With the fading of rapture he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Ayaṁ vuccati, bhikkhave, sammāsamādhi.This is called right concentration.

Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.“This is called the noble truth of the path of practice leading to the cessation of stress.

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati.“In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.Or his mindfulness that ‘There are mental qualities’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.This is how a monk remains focused on mental qualities in & of themselves with reference to the four noble truths.

Saccapabbaṁ niṭṭhitaṁ.

Dhammānupassanā niṭṭhitā.

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ“Now, if anyone would develop these four establishings of mindfulness in this way for seven years, one of two fruits can be expected for him: diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.either gnosis right here & now, or—if there be any remnant of clinging-sustenance—non-return.

Tiṭṭhantu, bhikkhave, sattavassāni.“Let alone seven years. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe…If anyone would develop these four establishings of mindfulness in this way for six years… pañca vassāni …five… cattāri vassāni …four… tīṇi vassāni …three… dve vassāni …two years… ekaṁ vassaṁ …one year… tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattamāsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁseven months… diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe…six months… pañca māsāni …five… cattāri māsāni …four… tīṇi māsāni …three… dve māsāni …two months… ekaṁ māsaṁ …one month… aḍḍhamāsaṁ …half a month, one of two fruits can be expected for him: either gnosis right here & now, or—if there be any remnant of clinging-sustenance—non-return. tiṭṭhatu, bhikkhave, aḍḍhamāso.“Let alone half a month. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁIf anyone would develop these four establishings of mindfulness in this way for seven days, one of two fruits can be expected for him: diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.either gnosis right here & now, or—if there be any remnant of clinging-sustenance—non-return.

Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti.“‘This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of unbinding—in other words, the four establishings of mindfulness.’ Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.Thus was it said, and in reference to this was it said.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Mahāsatipaṭṭhānasuttaṁ niṭṭhitaṁ navamaṁ.The Mahāsatipaṭṭhāna Sutta, the ninth, is finished.