Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ me → evam-me (pts)I have heard ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.
kammāsadhammaṁ → kammāssadammaṁ (bj) | kammāsadhammaṁ nāma → kammāssadhamman-nāma (pts)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:
āmantesi → amantesi (pts)There the Blessed One addressed the monks, “bhikkhavo”ti.
bhikkhavoti → bhikkhavo ti (pts)“Monks.”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
bhadanteti → bhadandeti (sya-all) | bhadanteti → bhadante ti (pts)“Lord,” the monks responded to him. Bhagavā etadavoca:
etadavoca → etad-avoca (pts)The Blessed One said:

“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.
sokaparidevānaṁ → sokapariddavānaṁ (bj, pts) | atthaṅgamāya → atthagamāya (bj, pts) | sokaparidevānaṁ → pariddavānaṁ (cck: sī. pī.) | + → uddeso (my) | + → uddesa (ms2005)“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.
abhijjhādomanassaṁ → pāṭhantare puna uddesoti dissati (sya-all note)mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.

Uddeso niṭṭhito.
uddeso niṭṭhito → uddesavāro kāyānupassanāsatipaṭṭhānaṁ (bjt)

1. KāyānupassanāA. Body

1.1. Kāyānupassanāānāpānapabba

Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati?
kathañca → kathañ-ca (pts)“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.
satiṁ → satim (pts)[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.
satova → sato (bj, sya-all, pts1ed) | satova → sato (cck: sī. syā.) | satova → sato va (pts)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’; 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’; 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;
seyyathāpi → seyyathā pi (pts)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.
paṭissatimattāya → patissatimattāya (bj, sya-all, pts) | kāyoti → kāyo ti (pts) | panassa → pan assa (pts) | yāvadeva → yāvad-eva (pts)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 (bj, sya-all, pts1ed) | kho → (pts) | kho → evampi (cck: sī. syā. pī.) | evampi kho → evam-pi (pts)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.
caparaṁ → ca paraṁ (pts) | ṭhitomhīti → ṭhito mhīti (pts) | nisinnomhīti → nisinno mhīti (pts) | sayānomhīti → sayāno mhīti (pts)[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.
panassa → pan assa (pts)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.
paṭissatimattāya → patissatimattāya (bj)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.
kho → (bj, sya-all, pts)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.
samiñjite → sammiñjite (bjt, th) | caparaṁ → ca paraṁ (pts) | sampajānakārī hoti → s h (pts)[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 kāye kāyānupassī viharati …pe…
viharati → (bj) | + → upādiyati (pts)“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.
kho → (bj, sya-all, pts) | evampi kho → evam-pi (pts)This is how a monk remains focused on the body in & of itself.

Sampajānapabbaṁ niṭṭhitaṁ.
sampajānapabbaṁ niṭṭhitaṁ → sampajaññapabbaṁ (bjt, th)

1.4. Kāyānupassanāpaṭikūlamanasikārapabba

Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:
pūraṁ nānappakārassa → pūrannānappakārassa (th, pts) | caparaṁ → ca paraṁ (pts) | imameva → imam-eva (pts)[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.
nhāru → nahāru (bj, pts1ed); nahārū (sya-all) | siṅghāṇikā lasikā muttan’ti → muttaṁ matthaluṅganti (mr) | nhāru aṭṭhi → nahārū aṭṭhī (sya-all) | nhāru aṭṭhi aṭṭhimiñjaṁ → nahāru aṭṭhī aṭṭhimiñjā (pts) | aṭṭhimiñjaṁ → aṭṭhimiñjā (bj: bahūsu) | nhāru → nahāru (cck: sī. syā. pī.) | mutta’nti → muttaṁ matthaluṅganti (cck: ka.) | muttanti → muttan-ti (pts)

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 (bj, sya-all); mutoḷī (pts1ed) | putoḷi → mutoḷī (pts) | mūtoḷī → mutoli (bj: katthaci); mutoḷī (bj: PTS) | putoḷi → mūtoḷī (cck: sī. syā. pī.) | seyyathidaṁ → seyyathīdaṁ (th, pts) | seyyathāpi → seyyathā pi (pts) | tamenaṁ → tam-enaṁ (pts) | taṇḍulāti → taṇḍulā ti (pts)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:
pūraṁ nānappakārassa → pūrannānappakārassa (th, pts) | evameva → evam-eva (pts) | imameva → imam-eva (pts)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.
pe → spelled out in full (bjt) | + → lasikā (th)‘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 kāye kāyānupassī viharati …pe…
+ → upādiyati (pts)“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.
kho → (bj, sya-all, pts) | evampi kho → evam-pi (pts)This is how a monk remains focused on the body in & of itself.

Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.
paṭikūlamanasikārapabbaṁ niṭṭhitaṁ → paṭikakūlamanasikārapabbaṁ (bjt) | paṭikūlamanasikārapabbaṁ niṭṭhitaṁ → paṭikkūlapabbaṁ (th)

1.5. Kāyānupassanādhātumanasikārapabba

Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
caparaṁ → ca paraṁ (pts) | imameva → imam-eva (pts)[5] “And further… ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
pathavīdhātu → paṭhavīdhātu (bj, sya-all, pts)

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa.
catumahāpathe → cātummahāpathe (bj, sya-all, pts1ed) | vibhajitvā → paṭivibhajitvā (bj, pts) | catumahāpathe bilaso vibhajitvā → cātummahāpathe vilaso paṭivibhajitvā (sya-all) | catumahāpathe → cātummahāpathe (pts) | catumahāpathe → cātummahāpathe (cck: sī. syā. pī.) | seyyathāpi → seyyathā pi (pts)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:
evameva → evam-eva (pts) | imameva → imam-eva (pts)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.
pathavīdhātu → paṭhavīdhātu (bj, sya-all, pts)‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’

Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
+ → upādiyati (pts)“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.
kho → (bj, sya-all, pts) | evampi kho → evam-pi (pts)This is how a monk remains focused on the body in & of itself.

Dhātumanasikārapabbaṁ niṭṭhitaṁ.
niṭṭhitaṁ → navasīvathikāpabbaṁ (bjt) | dhātumanasikārapabbaṁ niṭṭhitaṁ → dhātupabbaṁ (th)

1.6. Kāyānupassanānavasivathikapabba

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.
sivathikāya → sīvathikāya (bj, sya-all, pts) | caparaṁ → ca paraṁ (pts) | seyyathāpi → seyyathā pi (pts)[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:
imameva → imam-eva (pts)he applies it to this very body, ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
evaṁanatītoti → etaṁ anatīto ti (pts) | evaṁanatīto’ti → etaṁ anatītoti (cck: sī. pī.) | anatītoti → etaṁ anatītotipi pāṭho (sya-all: sī.) | evaṁdhammo evaṁbhāvī evaṁanatītoti → evaṁ dhammo evambhāvī evaṁ anatītoti (bjt) | evaṁanatītoti → evaṁ anatītoti (th) | ayampi → ayam-pi (pts)‘This body, too: Such is its nature, such is its future, such its unavoidable fate.’ Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
pe → spelled out in full (bjt) | + → upādiyati (pts)“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.
kho → (sya-all, pts) | evampi kho → evam-pi (pts)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.
kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā → kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ supāṇehi vā khajjamānaṁ sigālehi vā (si, pts1ed), gijjhehi vā khajjamānaṁ kulalalehi vā khajjamānaṁ suvāṇehi vā khajjamānaṁ siṇigālehi vā (sya-all) | sivathikāya → sīvathikāya (sya-all, pts) | kākehi → kākehi vā khajjamānaṁ gijjhehi (sya-all) | kaṅkehi → supāṇehi (pts) | vā → gijjhehi vā khajjamānaṁ, suvānehi vā khajjamānaṁ, sigālehi vā (cck: syā. pī.) | suvāṇehi → supāṇehi (sya-all: sī. yu.) | caparaṁ → ca paraṁ (pts) | seyyathāpi → seyyathā pi (pts)“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:
imameva → imam-eva (pts) ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
evaṁanatītoti → etaṁ anatīto ti (pts) | evaṁdhammo evaṁbhāvī evaṁanatītoti → evaṁ dhammo evambhāvī etaṁ anatītoti (bjt) | evaṁanatītoti → evaṁ anatītoti (th) | ayampi → ayam-pi (pts) Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
kāye kāyānupassī → k k (pts) | + → upādiyati (pts)

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
kho → (sya-all, pts)

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe…
sivathikāya → sīvathikāya (sya-all, pts) | aṭṭhikasaṅkhalikaṁ → aṭṭhisaṅkhalikaṁ (sya-all) | pe → spelled out in full (bjt) | caparaṁ → ca paraṁ (pts) | seyyathāpi → seyyathā pi (pts) | nhārusambandhaṁ → nahārusambandhaṁ (pts)a skeleton smeared with flesh & blood, connected with tendons…

Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe…
aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ → aṭṭhisaṅkhalikaṁ nimmaṁsalohitamakkhitaṁ (sya-all) | nimaṁsalohitamakkhitaṁ nhārusambandhaṁ → nimmaṁsa-lohitamakkhitaṁ nahārusambandhaṁ (pts)a fleshless skeleton smeared with blood, connected with tendons…

Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe…
aṭṭhikasaṅkhalikaṁ → aṭṭhisaṅkhalikaṁ (sya-all) | pe → spelled out in full (bjt) | nhārusambandhaṁ → nahārusambandhaṁ (pts)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 phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ → aññena piṭṭhikaṇṭakaṁ aññena piṭṭhikaṇṭakaṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena uraṭṭhikaṁ aññena bāhuṭṭhikaṁ aññena aṁsaṭṭhikaṁ (sya-all) | aññena kaṭaṭṭhikaṁ aññena piṭṭhikaṇṭakaṁ (pts1ed) | aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ → aññena sīsakaṭāhaṁ (si) | apagatasambandhāni → apagatanhārusambandhāni (sya-all) | gopphakaṭṭhikaṁ aññena → (sya-all, pts) | aññena → aññena piṭṭhikaṇṭakaṭṭhikaṁ aññena (sya-all) | piṭṭhiṭṭhikaṁ → uraṭṭhikaṁ (sya-all) | hanukaṭṭhikaṁ → hanuṭṭhikaṁ (sya-all) | ūruṭṭhikaṁ → ūraṭṭhikaṁ (pts) | kaṭiṭṭhikaṁ → kaṭaṭṭhikaṁ (pts) | apagatasambandhāni → apagatanhārusambandhāni (cck: syā.) | gopphakaṭṭhikaṁ → ‘‘aññena gopphakaṭṭhika’’nti idaṁ sī. syā. pī. potthakesu natthi (cck note) | kaṭiṭṭhikaṁ → aññena kaṭaṭṭhikaṁ aññena piṭṭhaṭṭhikaṁ aññena kaṇṭakaṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena uraṭṭhikaṁ aññena aṁsaṭṭhikaṁ aññena bāhuṭṭhikaṁ (cck: syā.) | khandhaṭṭhikaṁ → aññena kaṭaṭṭhikaṁ aññena piṭṭhaṭṭhikaṁ aññena kaṇṭakaṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena uraṭṭhikaṁ aññena aṁsaṭṭhikaṁ aññena bāhuṭṭhikaṁ (cck: syā.) | apagatanhārusambandhāni → apagatasambandhanāni. * yu. aṭṭhikasaṅkhalikanti dissati (sya-all: sī. yu.) | disā vidisā → disāvidisā (pts)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:
imameva → imam-eva (pts) ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
evaṁanatītoti → etaṁ anatīto ti (pts) | evaṁdhammo evaṁbhāvī evaṁanatītoti → evaṁ dhammo evambhāvī etaṁ anatītoti (bjt) | evaṁanatītoti → evaṁ anatītoti (th) | ayampi → ayam-pi (pts) Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe…
kāye kāyānupassī → k k (pts) | + → upādiyati (pts) evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.
kho → (sya-all, pts)

Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe…
sivathikāya → sīvathikāya (sya-all, pts) | saṅkhavaṇṇapaṭibhāgāni → saṅkhavaṇṇūpanibhāni (cck: sī. syā. pī.) | pe → spelled out in full (bjt) | caparaṁ → ca paraṁ (pts) | seyyathāpi → seyyathā pi (pts)the bones whitened, somewhat like the color of shells…

Aṭṭhikāni puñjakitāni terovassikāni …pe…
pe → spelled out in full (bjt)the bones piled up, more than a year old…

Aṭṭhikāni pūtīni cuṇṇakajātāni.the bones decomposed into a powder: So imameva kāyaṁ upasaṁharati:
imameva → imam-eva (pts)He applies it to this very body, ‘This body, too: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
evaṁanatītoti → etaṁ anatīto ti (pts) | evaṁdhammo evaṁbhāvī evaṁanatītoti → evaṁ dhammo evambhāvī etaṁ anatītoti (bjt) | evaṁanatītoti → evaṁ anatītoti (th) | ayampi → ayam-pi (pts)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;
kāye kāyānupassī → k k (pts)“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.
paṭissatimattāya → patissatimattāya (bj, sya-all, pts) | kāyoti → kāyo ti (pts) | panassa → pan assa (pts) | yāvadeva → yāvad-eva (pts)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 → evaṁ (sya-all, pts) | + → bhikkhave bhikkhu kāye kāyānupassī viharati evaṁ (bjt)This is how a monk remains focused on the body in & of itself.

Navasivathikapabbaṁ niṭṭhitaṁ.
navasivathikapabbaṁ niṭṭhitaṁ → kāyānupassanā satipaṭṭhānaṁ (bjt) | navasivathikapabbaṁ niṭṭhitaṁ → navasīvathikāpabbaṁ kāyānupassanāsatipaṭṭhānaṁ (th)

Cuddasakāyānupassanā niṭṭhitā.
cuddasakāyānupassanā niṭṭhitā → vedanānupassanāsatipaṭṭhānaṁ (bjt)

2. VedanānupassanāB. Feelings

Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?
kathañca → kathañca pana (cck) | kathañca → kathañ-ca (pts)“And how does a monk remain focused on feelings in & of themselves?

Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.
sukhaṁ vā → sukhaṁ (bj, sya-all, pts1ed, mr) | vedayamāno → vediyamāno (bj, sya-all, pts) | vedayāmīti → vediyāmīti (bj, sya-all, pts) | vā → (pts) | vā → sukhaṁ, dukkhaṁ, adukkhamasukhaṁ (cck: sī. syā. pī. ka.)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.
Dukkhaṁ vā → dukkhaṁ (bj, sya-all, pts1ed, mr) | vedayamāno → vediyamāno (bj, sya-all, pts) | vedayāmīti → vediyāmīti (bj, sya-all) | vā → (pts) | vā → sukhaṁ, dukkhaṁ adukkhamasukhaṁ (cck: sī. syā. pī. ka.)When feeling a pleasant feeling, he discerns, ‘I am feeling a pleasant feeling.’

Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.
vā → (bj, sya-all, pts) | vedayamāno → vediyamāno (bj, sya-all, pts) | vedayāmīti → vediyāmīti (bj, sya-all)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.
vedayamāno → vediyamāno (bj, sya-all, pts) | vedayāmīti → vediyāmīti (bj, sya-all, pts)“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.
vedayamāno → vediyamāno (bj, sya-all) | vedayāmīti → vediyāmīti (bj, sya-all)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.
vedayamāno → vediyamāno (bj, sya-all) | vedayāmīti → vediyāmīti (bj, sya-all)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.
vedayamāno → vediyamāno (bj, sya-all) | vedayāmīti → vediyāmīti (bj, sya-all)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.
vedayamāno → vediyamāno (bj, sya-all) | vedayāmīti → vediyāmīti (bj, sya-all)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.
vedayamāno → vediyamāno (bj, sya-all, pts) | vedayāmīti → vediyāmīti (bj, sya-all, pts) | adukkhamasukhaṁ → adukkham-asukhaṁ (pts)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.
paṭissatimattāya → patissatimattāya (bj, sya-all, pts) | vedanāti → vedanā ti (pts) | panassa → pan assa (pts) | yāvadeva → yāvad-eva (pts)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.
evampi → evaṁ (bj, sya-all, pts)This is how a monk remains focused on feelings in & of themselves.

Vedanānupassanā niṭṭhitā.
vedanānupassanā niṭṭhitā → vedanānupassanāsatipaṭṭhānaṁ cittānupassanāsatipaṭṭhānaṁ (bjt) | vedanānupassanā niṭṭhitā → vedanānupassanāsatipaṭṭhānaṁ (th)

3. CittānupassanāC. Mind

Kathañca, bhikkhave, bhikkhu citte cittānupassī viharati?
kathañca → kathañca pana (cck) | kathañca → kathañ-ca (pts)“And how does a monk remain focused on the mind in & of itself?

Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti.
cittanti → cittan-ti (pts)There is the case where a monk, when the mind has passion, discerns, ‘The mind has passion.’ Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti.
cittanti → cittan-ti (pts)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.
saṅkhittaṁ → saṁkhittaṁ (my, ms2005)“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, he discerns, ‘The mind is released.’ Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
cittanti → cittan-ti (pts)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.
paṭissatimattāya → patissatimattāya (bj, sya-all, pts) | cittanti → cittan-ti (pts) | panassa → pan assa (pts) | yāvadeva → yāvad-eva (pts)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.
evampi → evaṁ (bj, sya-all, pts)This is how a monk remains focused on the mind in & of itself.

Cittānupassanā niṭṭhitā.
cittānupassanā niṭṭhitā → cittānupassanāsatipaṭṭhānaṁ dhammānupassanāsatipaṭṭhānaṁ (bjt) | cittānupassanā niṭṭhitā → cittānupassanāsatipaṭṭhānaṁ (th)

4. DhammānupassanāD. Mental Qualities

4.1. Dhammānupassanānīvaraṇapabba

Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?
kathañca → kathañ-ca (pts)“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?
pana → (bj, sya-all, pts) | kathañca pana → kathañ-ca (pts)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.
kāmacchandaṁ → kāmachandaṁ (th) | kāmacchandoti → kāmachandoti (th) | kāmacchandassa → kāmachandassa (th) | kāmacchandoti → kāmacchando ti (pts) | natthi → na-tthi (pts) | tañca → tañ-ca (pts)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. 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,

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.
thinamiddhaṁ → thīnamiddhaṁ (bj, cck, sya-all, pts) | thinamiddhanti → thīnamiddhanti (bj, cck, sya-all) | thinamiddhassa → thīnamiddhassa (bj, cck, sya-all)sloth & drowsiness,

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.restlessness & anxiety,

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.
vicikicchāti → vicikicchā ti (pts) | natthi → na-tthi (pts) | tañca → tañ-ca (pts)and uncertainty.]

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati;
dhammesu dhammānupassī → dh dh (pts)“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.
dhammesu viharati → dh (pts)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.
paṭissatimattāya → patissatimattāya (bj, sya-all, pts) | dhammāti → dhammā ti (pts) | panassa → pan assa (pts) | yāvadeva → yāvad-eva (pts)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.
evampi → evaṁ (pts) | evampi kho → evampikho (th)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.
pañcasu upādānakkhandhesu → pañcasupādānakkhandhesu (bj) | caparaṁ → ca paraṁ (pts) | pañcasu → pañcas (pts)[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?
pana → (bj, sya-all, pts) | pañcasu upādānakkhandhesu → pañcasupādānakkhandhesu (bj); pañcas upādānakkhandesu (pts)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;
atthaṅgamo → atthagamo (bj, pts)‘Such is form, such its origination, such its disappearance. iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
atthaṅgamo → atthagamo (bj) | samudayo → s (pts) | atthaṅgamo → a (pts)Such is feeling… iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
atthaṅgamo → atthagamo (bj) | samudayo → s (pts) | atthaṅgamo → a (pts)Such is perception… iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;
atthaṅgamo → atthagamo (bj) | samudayo → s (pts) | atthaṅgamo → a (pts)Such are fabrications… iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti;
atthaṅgamoti → atthagamoti (bj, pts) | atthaṅgamoti → atthagamo ti (pts)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.
paṭissatimattāya → patissatimattāya (bj, sya-all)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.
evampi → evaṁ (bj, pts) | pañcasu upādānakkhandhesu → pañcasupādānakkhandhesu (bj) | pañcasu → pañcas (pts)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.
caparaṁ → ca paraṁ (pts)[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?
pana → (bj, sya-all, pts) | kathañca pana → kathañ-ca (pts)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.
saṁyojanaṁ → saññojanaṁ (th) | saṁyojanassa → saññojanassa (th) | cakkhuñca → cakkhuñ-ca (pts) | yañca → yañ-ca (pts) | tañca → tañ-ca (pts)There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both. 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,

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.nose,

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.tongue,

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.body,

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.
saṁyojanaṁ → saññojanaṁ (th) | saṁyojanassa → saññojanassa (th) | yañca tadubhayaṁ → yañ-ca tad-ubhayaṁ (pts) | tañca → tañ-ca (pts)& intellect.]

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.
paṭissatimattāya → patissatimattāya (bj, sya-all)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.
evampi → evaṁ (bj, pts)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.
caparaṁ → ca paraṁ (pts)[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?
pana → (bj, sya-all, pts) | kathañca pana → kathañ-ca (pts)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.
bhāvanāya pāripūrī → bhāvanāpāripūrī (bj, pts); bhāvanāpāripūri (sya-all) | satisambojjhaṅgoti → satisambojjhaṅgo ti (pts) | natthi → na-tthi (pts) | tañca → tañ-ca (pts)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.
bhāvanāya pāripūrī → bhāvanāpāripūrī (bj) | dhammavicayasambojjhaṅgoti → upekhāsambojjhaṅgo ti (pts) | dhammavicayasambojjhaṅgaṁ → upekhāsambojjhaṅgaṁ (pts) | dhammavicayasambojjhaṅgassa → upekhāsambojjhaṅgassa (pts) | dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī → upekhāsambojjhaṅgassa bhāvanāpāripūrī (pts)[The same formula is repeated for the remaining factors for awakening: analysis of qualities, 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.
vīriyasambojjhaṅgassa bhāvanāya pāripūrī → viriyasambojjhaṅgassa bhāvanāpāripūrī (bj) | santaṁ → iti ajjhattaṁ (pts) | vīriyasambojjhaṅgaṁ → viriyasambojjhaṅgaṁ (bjt) | vīriyasambojjhaṅgoti → viriyasambojjhaṅgoti (bjt)persistence, 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.
bhāvanāya pāripūrī → bhāvanāpāripūrī (bj)rapture, 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.
bhāvanāya pāripūrī → bhāvanāpāripūrī (bj)calm, 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.
bhāvanāya pāripūrī → bhāvanāpāripūrī (bj) | + → santaṁ vā ajjhattaṁ upekhāsambojjhaṅgaṁ (pts) | samādhisambojjhaṅgoti → upekhāsambojjhaṅgo ti (pts) | samādhisambojjhaṅgaṁ natthi → upekhāsambojjhaṅgaṁ na-tthi (pts) | samādhisambojjhaṅgassa → upekhāsambojjhaṅgassa (pts) | tañca → tañ-ca (pts) | samādhisambojjhaṅgassa bhāvanāya pāripūrī → upekhāsambojjhaṅgassa bhāvanāpāripūrī (pts) | tañca pajānāti → tañ (pts)concentration, 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.
bhāvanāya pāripūrī → bhāvanāpāripūrī (bj); bhāvanāpāripūri (sya-all)& equanimity.]

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.
paṭissatimattāya → patissatimattāya (bj, sya-all, pts)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.
evampi → evaṁ (pts)This is how a monk remains focused on mental qualities in & of themselves with reference to the seven factors for awakening.

Bojjhaṅgapabbaṁ niṭṭhitaṁ.
niṭṭhitaṁ → bojjhaṅgapabbaṁ niṭṭhitaṁ. paṭhamabhāṇavāraṁ (cck: syā.) | bojjhaṅgapabbaṁ → pāṭhantare puna paṭhamabhāṇavāroti dissaṁti (sya-all note)

4.5. Dhammānupassanāsaccapabba

Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.
caparaṁ → ca paraṁ (pts) | catūsu → catusu (pts)[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?
pana → (bj, sya-all) | kathañca pana → kathañ-ca (pts) | catūsu → catusu (pts)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.
pajānāti → pajānāti Paṭhamabhāṇavāro niṭṭhito. Dukkhasaccaniddesa Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā. Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti. Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā. Katamañca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ. Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko. Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo. Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ. Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ. Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso. Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho. Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho. Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Katame ca, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ. Samudayasaccaniddesa Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ kāmataṇhā bhavataṇhā vibhavataṇhā. Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke pe ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ. Nirodhasaccaniddesa Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke pe ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ. Maggasaccaniddesa Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi. Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo. Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. Ayaṃ vuccati, bhikkhave, sammāvācā. Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto. Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammāājīvo. Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo. Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati. Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. (MS 2005: 1309 words SC left out) | pajānāti → pāṭhantare iti ajjhattaṁ vā …pe… paṭhamabhāṇavāroti imāni na dissanti (sya-all note) | dukkhanti → dukkhan-ti (pts) | dukkhasamudayoti → dukkhasamudayo ti (pts) | dukkhanirodhoti → dukkhanirodho ti (pts) | paṭipadāti → paṭipadā ti (pts)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.’

Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati;
dukkho → ‘‘appiyehi…pe… vippayogopi dukkho’’ti pāṭho ceva taṁniddeso ca sī. pī. potthakesu na dissati, sumaṅgalavilāsiniyaṁpi taṁsaṁvaṇṇanā natthi (cck note) | pañcupādānakkhandhā → pañcupādānakkhandhāpi (cck: ka.) | Yaṁ → sumaṅgalavilāsinī oloketabbā (cck note) | dukkhasamudayaṁ → dukkhasamudayo (cck: syā.) | ponobbhavikā → ponobhavikā (cck: sī. pī.) | nandīrāgasahagatā → nandirāgasahagatā (cck: sī. syā. pī.) | dukkhanirodhaṁ → dukkhanirodho (cck: syā.) | veramaṇī → veramaṇi (cck: ka.) | dhammesu dhammānupassī → dh dh (pts)“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.
paṭissatimattāya → patissatimattāya (bj) | ariyasaccesu → sīhaḷapotthake ettakamidaṁ (sya-all note) | katamañca → syāmapotthake vitthārapāṭho (sya-all note) | dhammāti → dhammā ti (pts) | panassa → pan assa (pts) | yāvadeva → yāvad-eva (pts)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.
ariyasaccesu → pāṭhantare puna saccapabbaṁ. dhammānupassanāsatipaṭṭhānanti dissanti (sya-all note) | evampi → evaṁ (pts) | catūsu → catusu (pts)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 satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ[E. Conclusion] “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.
diṭṭheva → diṭṭhe va (pts)either gnosis right here & now, or—if there be any remnant of clinging-sustenance—non-return.

Tiṭṭhantu, bhikkhave, satta vassāni.“Let alone seven years. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe…
cha vassāni → chabbassāni (bj) | chabbassāni → chavassāni (bj: PTS, machasaṁ)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 satta māsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁseven months… diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
diṭṭheva → diṭṭhe va (pts) 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 …
ekaṁ → (sya-all, pts) | māsaṁ → ekaṁ māsaṁ (bj: machasaṁ)one month… aḍḍhamāsaṁ …
aḍḍhamāsaṁ → addhamāsaṁ (sya-all, pts)half a month... tiṭṭhatu, bhikkhave, aḍḍhamāso.
aḍḍhamāso → addhamāso (bj, sya-all, pts)“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.
anāgāmitāti → anāgāmitā (th, pts) | diṭṭheva → diṭṭhe va (pts)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 satipaṭṭhānā’ti.
sokaparidevānaṁ → sokapariddavānaṁ (bj, pts) | atthaṅgamāya → atthagamāya (bj, pts) | satipaṭṭhānāti → satipaṭṭhānā ti (pts)“‘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.
yaṁ taṁ → yantaṁ (bjt, th) | yaṁ taṁ → yan-taṁ (pts) | vuttanti → vuttan-ti (pts)Thus was it said, and in reference to this was it said.”

Idamavoca bhagavā.
idamavoca → idam-avoca (pts)That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
abhinandunti → abhinandun ti (pts)Gratified, the monks delighted in the Blessed One’s words.

Satipaṭṭhānasuttaṁ niṭṭhitaṁ dasamaṁ.
satipaṭṭhānasuttaṁ → mahāsatipaṭṭhānasuttaṁ (bj: machasaṁ)

Mūlapariyāyavaggo niṭṭhito paṭhamo.
tassavaggassa → tassuddānaṁ (bj: syā, machasaṁ) | + → tassudānaṁ ajaraṁ amaraṁ amatādhigamaṁ phalamagganidassanaṁ dukkhanudaṁ sahitatthamahārahassakaraṁ (th)

Tassuddānaṁ
→ ito paraṁ kesuci potthakesu imāpi gāthāyo evaṁ dissanti –§ajaraṁ amataṁ amatādhigamaṁ, phalamagganidassanaṁ dukkhanudaṁ. sahitattaṁ mahārasahassakaraṁ, bhūtamiti sāraṁ vividhaṁ suṇātha.§taḷākaṁ vasupūritaṁ ghammapathe, tividhaggipiḷesitanibbāpanaṁ. byādhipanudanaosadhayo, pacchimasuttapavarā ṭhapitā.§madhumandavarasāmadānaṁ, khiḍḍārati jananimanusaṅghātaṁ. tathā sutte veyyākaraṇā ṭhapitā, sakyaputtānamabhidamanatthāya.§paññāsaṁ ca diyaḍḍhasataṁ, dve ca veyyākaraṇaṁ apare ca. tevanāmagataṁ ca anupubbaṁ, ekamanā nisāmetha mudaggaṁ (cck note)

Mūlasusaṁvaradhammadāyādā, bheravānaṅgaṇākaṅkheyyavatthaṁ;
mūlasusaṁvaradhammadāyādā → bahupītiharaṁ vividhaṁ suṇātha taḷākāva supūritaṁ ghammapathe (th) bheravānaṅgaṇākaṅkheyyavatthaṁ → tividhaggisilesitanibbānaṁ byādhipanodanaopadayo majjhimasuttavarā ṭhapitā madhumaddavamandarasā amarānaṁ khiḍḍaratijananī (th) Sallekhasammādiṭṭhisatipaṭṭhaṁ, vaggavaro asamo susamatto.
sallekhasammādiṭṭhisatipaṭṭhaṁ → uddānaṁ (bjt) | sallekhasammādiṭṭhisatipaṭṭhaṁ → manusaṅghaṁ taṁ suttabyākaraṇañca ṭhapitā sakyaputtānmābhiramattā tipaññāsavaraṁ (th) mūlaāsavadhammadāyāda → subhavayavādāyacapubbagamo agaṇigaṇaaṅgaṇasabbhayano piyakāravapaṇḍarasallikhino tathādiṭṭhisatiasamo paṭhamo brūvarovaravaggoti pāṭho dissati (sya-all: sī.) | vaggavaro asamo susamatto → diyaḍḍhasataṁ dve ca veyyākaraṇaṁ apare ca te asame pathavaggavagge anupubbena ekamanā nisāmetha mūdaggaṁ mūlaāsavadhammadāyāda bheravanaṅgaṇakaṅkhasuttaṁ vatthasallekhadiṭṭhisati pathavaggavaro so samatto (th)